A tzadik and talmud chochom and ba’al chessed, Rabbi Gershon Kranczer, has been reported to the police for raping his daughters, and has run away to Israel to escape going to jail. First and foremost our hearts are broken for this great man, a close friend of the Gedolei Yisroel, Reb Ahron Shechter and Reb Laizer Ginsberg, Shli’ta. All Jews must stand together in support for this righteous man, who is also the principal of Yeshiva Tehilla L'Dovid for special needs students. Rabbi Kranczer, Shli’ta has done so much good, and so much chesed that he makes even other tzaddikim of our generation like hakodosh Martin Grossman and the Spinka Rebbe pale in comparison. All Jews must come to the aid of this holy individual, who is now being persecuted because he is a Jew.

We strongly and vociferously condemn the actions of the daughters in reporting private behaviors to the authorities:

1. Firstly, it is not tznius to talk about these things, and the girls described disgusting acts in more graphic details than a “Chosson Shmooze” from Rabbi Gissinger in Lakewood, which is an act of nivul peh. Bnos Yisroel should allow themselves to be raped rather than to discuss such not tznius events. Even when we discuss so called “child molestation” we never describe the exact actions that are being done to children. And although the Novominsker Rebbe, Shli’ta said it is now time to sweep the problem out from under you carpet, this is not what he meant - what he meant was its high time you bought a new carpet! We have made it abundantly clear that blogs and the media are not acceptable places to discuss these problems. And besides, Reb Matisyahu Salamon still says that it should be swept under the newest carpet for the purpose of the dignity of the molester. Reb Avraham Chaim Levine said publicly on tape that we NEVER publicize the names of molesters! Certainly the girls did not mean to have the story public, but they should have known that going to the police would make it so, R”L.

2. Secondly, the actions of these girls have placed a needless risk of financial burden on the holy mossad that their father was running. Did they not know that as the administrator, his being forced to leave would hurt the yeshiva? Did they not know that yeshivas are the lifeblood of our community? Have they not heard the Novominkser Rebbe, Shli’ta state publicly that while we “feel bad” for the victims of abuse, the foremost concern of all Yidden must be the mosdos that we, the gedolim own and use to give shtellas to our children and son-in-laws?

3. Furthermore, the actions of the daughters are against Halacha, because many gedolim have ruled that to report allegations of abuse to the police is mesirah. Rabbi Shmuel Kaminetsky, Rabbi Dovid Feinstein, Rabbi Malkiel Kotler and other gedolim have ruled against going to the police. Rabbi Yisroel Belsky, Shlit’a, has stated publicly that such behavior “would not be tolerated” in our community. These girls are to be punished and no school should accept them, the same way as in Lakewood the boy who reported his rape to the police was not allowed in any school. Keep in mind that some of the so-called crimes they accuse their father and brothers of are acts that did not even include penetration, and therefore are not technically abuse according to Moron Harav Chaim Pinchas Sheinberg, Shli’ta.

4. Finally, the worst aveira these girls did was, of course, acting without consulting daas Torah. They arrogantly presumed to know what was better for them to “protect” themselves from the abuse. Only we, the rosh yeshivas, can divine what is best in all situations. Girls, boys, young men and women and parents have no right whatsoever to try to protect themselves from being raped without consulting daas Torah to find out what we have divined. The Novominkser Rebbe, Shli’ta said that parents should warn their children about abusers, but not chas v’chalila to do anything to stop abuse. He said clearly at the Fressers Convention - "The anus (Litvish for onus) is to be placed completely on the child to protect himself or herself, and they should be taught that they must always act al pi daas Torah, like their molesters".

We must reiterate in every language of warning that all allegations of rape, sodomy and child molestation should be reported ONLY to rabbis and a beis din. As Rabbi Shlomo Gottesman said publicly at the recent Agudah convention, the first person to go to is the school principal. He said that today in 2010 there would not be any cover ups. In fact the Yeshiva that Rabbi Kranczer ran, found out months before the police and did not cover it up. They had him resign, and then the girls were surely safe.

What possible good could come out from going to the police?

We must continue to ignore that the principal may BE the molester, such as in the Gerrer Mesivta in Boro Park, where Rabbi Lazerovitz molested dozens of boys, and Satmar Yeshiva in Williamsburg where Rabbi Reichman was the principal for years and was also guilty of molesting many boys. We must ignore the fact that Reb Ahron Feldman, Shli’ta, Rosh Yeshivas Ner Yisroel, is currently continuing to cover up the sex crimes against bochurim of Moshe Eiseman, Shli’ta. Serial molester Rabbi Chaim Abrahamson in Monsey, has been dealt with by Yeshiva of Spring Valley, and Reb Shmuel Kaminetsky has agreed to allow it to be covered up just as all the rest of the cases he knows about. Rabbis Kotler and Salamon, correctly refuse to allow, chas v’shalom the parents of the little boys who allege that Rabbi Eli Gelbwachs physically assaulted their four year olds’ "JUNK" to go to the police, R”L, so that Gelbwachs is still free to work for Hatzala in Lakewood.

Despite the Novominsker’s speech, we must be more vigilant in stopping people from exposing these cover-ups, and making a chillul Hashem. The only way for us to be mekadesh shem Shamayim is for victims of abuse to keep quiet about it, and for anyone who knows about it to refrain from going to the police. In this zechus, may we all merit the Moshiach.

Donations to help the “pidyon shvuim” campaign for Rabbi Kranczer can be mailed to the Novominsker Rebbe (he takes all major credit and debit cards for your convenience) ((except the DiamondCard)) the Munkatcher Rebbe, Shli’ta or directly to attorney Ben Brafman, or attorney Nat Lewin who will I”YH be handling the appeal. The Yated Ne’eman and Hamodia will be reporting about Tehillim Asifas (gatherings) for this great tzadik.

138 comments:

Kranc Iz Er ("sick is he" in Yiddish)
said...

The tale of Gershon Kranczer, the Krancer aka Kranc-iz-er, 12

All of a sudden there is quiet in the land, as if Gershon der Krancer Kranczer did not even "exist" and he is nowhere to be seen or found. For close to twenty years all of Flatbush, Boro Park, Williamsburg and beyond read ad after unique ad in the YATED, MODIA, and other Jewish papers about the mega wonderful "services" that Rabbi Gershon Kranczer was offering through his once-in-a-generation Yeshiva Tehila (better: "Bechiya") Ledovid that Kranczer founded and was built for and caters to boys with learning disabilities who cannot fit into mainstream yeshivas.

The disabled kids in that yeshiva were putty in Kranczer's hands. He had the parents over a barrel, and while living an apparent life of poverty he still managed to run a fairly big operation for a small sized institution, for two decades. Who knows what went on there for two decades in light of what was revealed about Kranczer's incest with his own daughters and how he roped in his own sons to rape their sisters. At least Lot's daughters got their father drunk, but here we have a "sober" so called rabbi doing it himself as he gets his sons to gang rape his own daughters. Is that sick or what?

The horrific thing is that now everyone is faking it that they never knew him. But many frum folks in Flatbush and Boro Park who are not suffering from selective Alzheimer's know Kranczer touted his services very strongly, and in writing, he had lengthy serious haskomas (rabbinical approbations) from Rabbis Aron Schechter of the Chaim Berlin yeshiva and Leizer Ginzburg from the Mirrer Yeshiva, because he was their absolute DARLING since he was oh-so-frum, and now all of a sudden everyone must forget that he ever had those haskomas or close relationships whereby he consulted them on every matter large or small.

They too must face the court of public opinion and at least force Kranczer to come back and face the consequences of his immoral behavior or else lose the last shred of respect that anyone would have for them.

(Israelnationalnews.com) Eighty hareidi-religious men joined the ranks of IDF intelligence this week, becoming the largest group to do so in the history of the “Bina B'Yarok” (Intelligence in Green) program to bring hareidim into the corps.

The new inductees represent a 25% increase in hareidi-religious presence in the Intelligence Corp.

They will begin work in a variety of positions, working with communications, computers, GIS systems, and in research. Most will work with computers or in communications.

Young men from a variety of streams within the hareidi-religious community enlisted with Bina B'Yarok. Some are from the chassidic Gur and Sanz groups, others are Sephardi, and still others are “Litvaks,” members of communities based in European Jewish traditions.

The recruits came from cities across the country, including hareidi-religious strongholds like Beitar Illit and Modiin Illit (Kiryat Sefer) where IDF enlistment is often discouraged.

Commanding officer Major Yoram Dan explained that the Bina B'Yarok program is designed with the haredi soldiers' unique needs in mind. The soldiers serve exclusively with men, are provided with food that meets demanding kosher specifications, and are given time to pray each afternoon, he said.

“Our goal is to make more options available for hareidi recruits,” he added.

Hareidi soldiers still face challenges, Dan admitted. The main challenge is simply joining the program, a “socio-psychological” challenge for many, he said. Some of the soldiers are from communities where full-time Torah learning is strongly preferred over IDF service, he said, adding, “We have soldiers who need to change out of uniform on the train [home].”

It is high time to focus on the center of rabbinic evil that unites Leib Tropper, Michael Hersh, Gershon Kranczer and a few key others!!! And its name is Aron Schechter of the Chaim Berlin yeshiva in Brooklyn, New York.

Schechter is well into his eighties, and is in a state of increasing mental degeneration that his closest aides strive to hide and which the students in the Chaim Berlin complex are to naive to believe. After all to them he is a demi-God who is on the level of the "greatest gadol who ever lived" blah-blah-blah while in truth he is one of the most cunning and corrupt men in the garb of a rosh yeshiva.

One does not have to look too far to understand this because it is none other than Aron Schechter of Chaim Berlin who was and remains the rabbinic adviser and support who propped up and provided strategic planning aka as "daas Torah" to Leib Tropper, Michael Hersh, and now Gershon Kranczer. There are others that could be added to this disgusting list, like the corrupt and perfidious Shea Fishman who was forced to resign from Torah Umesorah, Nate the Nut Segal of Staten Island and Ephraim Lazerson of Miami who are well-known for their womanizing but hide behind the skirt of Aron Schechter's kappote.

But focusing on Tropper-Hersh-Kranczer one sees a clear pattern and a chazaka: Tropper was caught with his pants down and was trapped coercing a woman for sex in exchange for conversion; Michael Hersh persecuted his twin sons Sol and Isaac then captured Isaac and sent him to a concentration camp in Tranquility Bay; Kranczer and his sons committed incest and was unfrocked, some of his guilty sons were students in Schechter's yeshiva as they committed incest under their father's tutelage.

What these cases have in common is that they were always VERY close to Aron Schechter who guided their every move, and when they were discovered and revealed to be the cruel hypocrites and animals that they are, none other than Aron Schechter stood by them through thick and thin. Rather than throwing these scum into the street and issuing statements of denunciation (as he denounced a defenseless sheitel macher and LIPA the singer, Slifkin the zoo rabbi, and others on many other "kol koers") Schechter has provided 100% backing and support for the Tropper-Hersh-Kranczer scumbags. This is not the type of moral or any kind of "leader" of anyone.

Schechter must be called upon to retire ASAP, let him spend his golden years in a nursing home, Chaim Berlin yeshiva owns one, and stay out the way before he does the inevitable far worse damage based on his performances to date.

It says in shir hamalos "higdil hashem lasoys emanu, hayinu smachim." The goyim say, it would be great for us if it were done for us like is done for them." Yes, they are jealous that the yidn do for the kranker what no one can do for us. The Yidden are envied because they can make a heimish yid disappear along with a legally blind son. Gevaldig, all of Pharaoh's magicians could not have pulled that off. Sure, anyone can be a pedophile and pull out a snake from his cloak. The big trick is the disappearing act. It was well accomplished.

The goyim, naaranim that they are, envy the hanhalah of yidden who can do such fantastic magic tricks. The goyim don't understand that the magic is only performed for a select few, while the rest can be found if they snitch to the police and their lives can be made oh so miserable.

Don't forget another principal,Yachsunteh and choshuve yiddeneh, Malka Leifer. I wish someone whi interview the parents and find out what happened when they complained. How dare you complain about the menaheles the tzadekes.The children do not have a voice.Physical molestation is not the only abuse out there. There are principals who verbally abuse and bully the children and there is no recourse.

THE principal of a private Jewish girls' school in Melbourne has fled Australia facing accusations that she sexually molested some of the students.

Outraged parents claim that the Adass Israel Girls' School in Elsternwick paid for Malka Leifer, a mother of eight, to return to Israel before reporting the complaints to the police.

She left Melbourne on Wednesday last week, 24 hours after being investigated and sacked by the school's board.

It is believed the complaints against Mrs Leifer involve girls aged 15 and 16.

The president of the Adass Israel synagogue, Benjamin Koppel, has confirmed that the school acted after receiving a call suggesting that inappropriate behaviour may have taken place with one or more of the school's present or former students.

Mr Koppel did not return calls from The Age, but in a statement to The Australian Jewish News, he said a "relevant authority" had been informed. He would not confirm whether that was police, a religious court or an independent schools board.

Mr Aron, who is also director of Cult Counselling Australia, which tries to get people out of cults, said he was concerned for the girls' welfare. "In a school where kids don't have much exposure to the outside world, there is a possibility of vulnerability … they may not have the street wisdom to recognise that something is wrong," he said.

Parents of present and past students said Mrs Leifer had molested students at school, at her home and probably at school camps. They said one victim had attempted suicide.

The parents, who would not be named, said that Mrs Leifer would share her bed with different students when her rabbi husband was away. She would tell the students she was scared, although she had five children, aged five to 12, in the house.

We can't complain to the principals, if the principal is the molester. i.e. Bryks.Why didn't Bryks sign the Kol Koreh?There are many other principals who are beating up on our kids and will get away with it. I know from experience. It must be your kid's fault, they say.

Bryks still has control over the mikvaos in Kew Gardens. After UOJ, Rabbi Yudel Shain and Vicky Polin publicized that the Queens Vaad was allowing this, they removed his name from the website, but this was a cover up. Bryks gets all kinds of kovod in the Kew Gardens Synagogue where Queens Vaad President Emeritus Aryeh Sokoloff is the rabbi. Mrs. Bryks, the daughter of convicted child rapist Lipa Brenner, teaches at Bais Yaakov of Queens. I hope she is not allowed to invite the girls to her house.

Do you believe that before arriving at a decision it is important to hear all parties involved? Do you believe that the love of Judaism is taught by rabbis who love Torah and their fellow Jews and banning things fails to inspire people? Do you have the backbone to say NO to a donor who is asking you to switch the halachah to meet their needs? Can you withstand the temptation to use the Rabbinate to gain power and boost your ego?

Then this might be the opportunity of a lifetime.

Requirements: Honest, proactive, caring, and sensitive rabbis with Orthodox ordination are all mandatory.

We mentioned last week (on R' Yudel's blog) the Kombucha drinks under OU that have their shoresh in Far Eastern avodah zara (which may or may not be under the purview of OU account managers who double as Queens Vaad rabbis).

The OU is also approving drinks made with maqui berries that became all the rage after they were discovered to be some purportedly mystical elixir used in pagan religious ceremonies by the Mepuche Indian tribe that make up 4% of the population in Chile (documented 200 years ago by French explorer & botanist Claude Mouret in his work "The Physical Atlas of Chile"). The Mepuche offered human sacrifices, even into modern times with a suspected case as recently as 1960.

http://www.time.com/time/magazine/article/0,9171,869529,00.html

Monday, Jul. 04, 1960

Attempting to placate the gods they held responsible for the continuing quakes in southern Chile, Mapuche Indians last week beat a six-year-old boy to death with sticks, tore out his heart and offered it to the sea. When police arrested two of the Indians, they explained: "We were asking for calm in the sea and on the earth."

What do you expect from corrupt hashgochos that engage in their own form of Molech? The OU having covered up for pedophile Baruch Lanner until the newspapers went public against them and the Queens Vaad being similarly forced to let the membership of Ephraim Bryks "expire" after they stonewalled for years on his behalf.

I propose, that in light of our adoration with reality shows and the abysmal voting turnout that we allow texting for votes. I propose that there is greater harm in continuing one man one vote in a disintested voter population than texting votes at will within a prescribed time limit.I propose a ban on sniffling publicity hound politicians who climb out of their groundhog holes and proclaim that winter shouldn't be a fiasco.I propose that city workers who have to work on a holiday weekend, work.I propose that NYC go back to the Giuliani formula of clearing snow from the streets, as it falls and not falling in the street over the snow fall.I propose that we all look good in the mirror at least once a week.I propose that our leadership, regardless of idealistic values and dribbling rhetoric, grab a shovel when it snows and pitch in.I propose that we finally relegate paranoid, self-involved, egotistical hentchman fronting for paranoid, demogogic Presidents to history's dustbin.I propose that our take on Wikileaks should've been of the grain of salt variety and realize that we've known all this for some time.I propose that idiots get 15 minutes of fame and then retire back to legislative chambers.I propose that the same idiots take their constituents with them.I propose that scandal is as good a cleansing agent as bleach, leaving blotches of white expose on dark icons.I propose that we accept that Bishops and Rabbis have a common ground - a mandatory retirement age.I propose that we've deluded ourselves to believe that the odious will be miraculously excised from our midst. See immediate above comment for miracle seed.I propose that people have a fundamental and inherent responsibility to themselves, their peers, and certainly their children to create safe conduct in the home and in the school.I propose that the ostrich is not a kosher bird and therefore not a Jewish role model.I propose that while it's entertaining, it's awful dark and suffocating to walk around with your head up your ostrich hole.

I propose that the enemy is us and the we have the power to bring about yeshua by following our Creator and choosing the middle way.

I am looking for comments offered to Matzav.com in their article,Harry Maryles, Have You No Shame? by Rabbi Gavriel Rivlin. The article is a rant defending the kol koreh against VIN. I am interested in showing the kind of perfectly reasonable respectful comments that they routinely censor. So the ground rules are: Don't submit it here unless you tried to submit it there.

All of you out there, keep a copy of anything you submit (and try to record date and time). I have been doing it for a while and keep doing it. Periodically I check back to find which one's made it through. I even experiment with taming them a little.

Anyways, readers start sending them in. I want to show the world what is excluded. Then others can make their own judgments about whether the moderation is justifiable or just self-serving.

Larry Gordon can get away with anything he wants at his 5 Towns Jewish Times newspaper as long as he goes along with Agudah propaganda to advocate for Rubashkin which is also self-enriching considering how many ads he has run for them and the OU.

He is being paid to run ads for the website Whollykosher.com.

Many of this tour operator's destinations are described as under unspecified rabbinical supervision.

The tours to Poland seem to be under the modern orthodox Rabbi Yitzchak Rubenstein from Hebrew University who is involved with "gerus" of goyim in Tzahal not being mekabel ol mitzvos that all the gedolim are against.

http://www.whollykosher.com/en-US/162/1018/

For their tours in Thailand, they say that all the meals are under Chabad of Thailand EXCEPT the Shabbos meals at the hotel in Chiang Rai where "VEGETARIAN FISH" will be served. The trip includes visits to all the Buddhist temples and statues in the country.

http://www.whollykosher.com/en-US/162/1027/

In Iceland you can enjoy mixed swimming in the geo-thermal pool.

http://www.whollykosher.com/en-US/157/1028/

For the Greek islands tour you go on a special casino boat to be mesachek bakuvya

http://www.whollykosher.com/en-US/164/1030/

The Italian excursions under hashgocho of Rav Belinov (Chabad) includes what they call "Jewish" sites such as this: "From Medieval times Loreto has been a RELIGIOUS destination where millions of PILGRIMS go every year. Its secret is wrapped up in the SACRED CHAPEL of the HOLY HOUSE"

Yitzy Hisiger, Pinny’s [Lipshutz of YATED] Nephew runs the site for him.

He’s a real sleaze-____…..of course everything in the name of teeeeyrah.

What about his posting last week about how they are redoing their holy of holy video system so they can continue never using YouTube, and how they would never use YouTube “unlike other websites” (always taking a swipe at others), and then 5 days later they start using YouTube themselves!"

For a long time, many people thought Rabbi Pinchos Lipschutz, Yated Ne'eman's publisher and Sholom Rubashkin's chief fundraiser, was the man behind Matzav.com.

Are they correct? Is it Lipschutz?

Yes, I believe it is Lipschutz. But he is, I think, a puppet master who lurks behind the stage while his puppets carry out his will.

The man who serves as Matzav's editor, I'm told, is Yitzy Hisiger. Hisiger is Lipschutz's nephew. Very late last night, a source close to the situation told me Hisiger is the frontman and Lipschutz is his handler. (The editor listed in Matzav.com's domain name registration, David Makovsky, is Hisiger's "beard," used to shield his day-to-day control of the site.) My source commented in strong, negative terms about Hisiger's behavior, personality and trusworthiness.

The Lakewood Voice also outed Hisiger and Lipschutz nine days ago, and their reporting appears to be correct.

This means Matzav.com's relentless attacks on anyone who has accurately reported on the Rubashkin scandals are really attacks generated by Lipschitz and Yated Ne'eman, and that attacks against Vos Iz Neias post-ban are, as well."

Gloating in what it hopes will be its rival's downfall, the editors of the bizarre haredi spin machine triumphantly announced the name of an advertiser who had deserted its rival due to the haredi rabbis' ban. But then it pulled the story without correction or comment. Why?RCCS, the Rofeh Cholim Cancer Society, released this statement yesterday:

Statement from RCCS re Vos Iz Neias Kol Koreh

In the past, RCCS, the Rofeh Cholim Cancer Society has utilized the Vos Iz Neias web site as one of the mediums used to garner and generate funds necessary to help subsidize health insurance premiums for hundreds of cancer-stricken patients, annually, in our community.

After a personal conversation with the RCCS Rabbinical Chairman, the Novominsker Rebbe shlit”a, he unequivocally told me that he signed the aforementioned Kol Koreh; as a result RCCS will no longer patronize the Vos Iz Neias site unless and until permission is granted by those Rabbanim.

Respectfully,

Rabbi Yosef C. GoldingExecutive DirectorRofeh Cholim Cancer Society

Matzav posted this statement yesterday. But then it abruptly pulled the story without correction or comment. Why?

The details are hard to ferret out, but one possibility is that the email makes it real for many haredim that the Novominsker really signed the ban and still supports it. And that lack of "plausible deniability," the idea that haredi rabbis can make outrageous bans and then later claim not to have signed or that they were tricked into signing, goes up in smoke if the head of Agudath Israel of America's Council of Torah Sages is reliably quoted as strongly supporting the ban, and it directs heat to the Novominsker, who previous to the release of this email could easily claim and be thought to be a tangential person with regard to the ban, not a driving force behind it.

17,000 plow trucks for 2000 drivers, you do the math. I suppose when one truck gets tired, they can jump onto another

24 hours of snow and 30 minutes of plowing, you do the math. 1/10 of a mile of snow packed street cleaned per 24 hour period, unless your on Broadway. Give my regards.

$6,000 for a funeral, millions for lifetime care of a person with a chronic illness, you do the math. Burying them has always been cheaper and insurance/government companies know that.

One hour worth of shovelling snow versus one hour worth of shovelling that other s-word, you do the math. Your taxpayer dollars hard at work with the mayor and city council.

7 days of vacation from school, vacation season, double overtime for working Sunday, you do the math. Most inept snow removal effort since Feb. 9, 1969.

100's of kol koreh's, 100's of signatures, 100's of drashos, millions of hours and dollars, you do the math. Unpaid lomdim, disgruntled and disenchanted oylam, misguided young, predators!

Achein nodah hadavar. hands have been raised to Avinu sh'beshamayim and yet they're considered tzadikkim - tsudikim they are. Achein nodah hadavar, the signatories, the kol koreh, the bans - do the math; it don't add up to anything good.

Yitzi Hisiger, son of Yisroel Hisiger, who covered for Kolko and attacked UOJ
said...

Yitzi Hisiger is none other than the son of Yisroel Hisiger the long-time "English" (secular studies) principal of yeshiva Torah Temimah in Brooklyn that also employed the notorious pedophile Yudi Kolko.

Hisiger was hired by Margulies and did a fine job of not just running the secular studies department of Torah Temimah for a long time (he recently "retired") but also was in cahoots with Margulies to cover up for Kolko's widespread pedophilia. Yisroel Hisiger took it upon himself not just to defend Kolko but to seek out and attack UOJ's ID for doing a public service by revealing the pedophile crimes of Kolko and the mass cover-up by the likes of Shea Fishman, Hisiger's old Chaim Berlin buddy over at Torah Umesorah that was supposedly "investigating" the wrongdoing, but in fact betraying the Torah Temimah boys who were the victims. Seems that the apple has not fallen far from the tree, and now Yisroel son Yitzi Pitzi Hisiger has picked up where his father left off and has gone on to protect and obfuscate rather than face real Haredi scandals like the corruption of Leib Tropper, the cruelty of Michale Hersh, and the incestuous perversions of Gershon Kranczer but instead spends his time attacking blogs like VIN and attacking anyone who he thinks is fair game to Agudist party liners.

Surprise, suprise, daddy Yisroel Hisiger is an old-time Chaim Berlin talmid and is fully under the spell and powers of Chaim Berlin's Aron Schechter and its chief money honcho Abe the Knave Fruchthandler. Sonny Yitzi is actually named for none other than Chaim Berlin's Yitzchok Hutner z"l lehavdil.

It is no wonder that daddy Yisroel has spawned a "politically correct" son Yitzi Pitzi who takes his father's slyness a step further and writes up full-blown propaganda pieces for the YATED, on Matzav.com and other Haredi publications.

There is money to be made in them thar Haredi hills of fundamentalism. Armed and educated by his ibber-klug (too clever by half) father and willing to deploy his poison pen to demolish "enemies" of the Haredi state, he is now at the center of attention for ghost writing an attack piece on Matzav.com under the name of "Rabbi Gavriel Rivlin" sinking to new lows of unethical "journalism" that the YATED and Matzav.com purport to "uphold."

Shame on you father and son Yisroel and Yitzi Hisiger for covering up for and defending corruption and obviously the INdefensible!!!

There is another bitter connection to note that is of some relevance at this time. Yisroel Hisiger, whose son Yitzi runs around writing up attacks against enemies of Haredism over at the YATED and at Matzav.com, the same Yisroel is also a long time ally and friend of Mirrer yeshiva's Lazer Ginzburg who is now being drawn into the center of attention for his close ties to the disgraced incestuous coward Gershon Kranczer who looked to Ginzburg for Daas Toirah, on days when he is not getting in stereo from his other adviser Aron Schechter of the Chaim Berlin yeshiva.

Here's a question for Yitzi Pitzi son of Yisroel Hisiger, why not get your father to get you an exclusive interview with Rabbi Leizer Ginzburg where he davens on Coney Island Avenue at the Agudas Yisroel Zichron Shmuel, on how he views the situation following the revelations of Gershon Kranczer's gang raping his daughters with the help of his sons for at least the last 15 years?

How about it Yitzi Pitzi, why not do an investigative journalism piece on the roots and origins of the Kranczer incest cancer in the heat of Haredi Brooklyn and how and what went wrong.

How could Krnaczer fool the "almighty" Aron Schechter, your father's hero, and the loud mouth Ginzburg who always has what to shout about the secular scandals of the day. Here's a Haredi scandal close to your father's rabbis' hearts for you to explore instead of thinking up ways to hurt blogs like VIN, just as Haredi as you if not more, that owe you nothing and do a better job than the dumbo Matzav.com?

How about it Yitzi Pitzi, or are you going down the dirty road your father taught you that is paved with deceit and lies that's "kosher" as long as it's Aguda-ubber-aalles and you can spout the words "daas Toireh" and "gedoilim, gedoilim, gedoilim" a few dozen times as if you were a communist propaganda meister banging his shoe on the cyber-table to make his point as everyone turns away from your obvious hypocrisy and self-serving twisting of the facts and perverting the truth.

As kashrus editor of the Torah Times, he mostly cuts and pastes a bunch of stale dated news he finds on the internet. This publication also republished a ridiculous letter from the OU's Rabbi Dr. Seth Mandel attacking anti-(kashrus) corruption blogger Rabbi Yudel Shain. Mandel was recently exposed as a left wing nut who brings on mumarim and apikorsim to shecht for the OU. Both the Torah Times and the organization mentioned below neglect to mention that even though they are aware of it.

As head of the KIC kashrus monitoring organization, he is behind the hypocritical policy of warning the public not to eat from modern orthodox and Sefardi hashgochos that are unreliable while covering up for various unreliable hashgochos that are more heimish.

Rabbi Hisiger's son in law Beyrach Steinfeld is one of Scheinerman's messenger boys at Kehillah Kash-r-u$. Steinfeld is out of his mind and will go below the belt to retaliate if you discover a kashrus problem at any Kehillah establishment.

Rabbi Yair Hoffman was the first journalist to promote Matzav, before it was even launched. Hoffman was also unmasked as the fictitious "Ben Nathan" at the 5 Towns Jewish Times who attacked rival newspaper publisher Meyer Fertig under that alias for daring to print the truth about Rubashkin. In a clear conflict of interest that he does not disclose, Hoffman is also a part time OU employee and former employee of Young Israel's Pesach Lerner, another Rubashkin pimp.

(Israelnationalnews.com) The City of Jerusalem will soon begin sending out inspectors to enforce the new Environmental Enforcement Law, a group of 14 national laws dedicated to protecting the environment, according to the Municipality Engineering Administration.

The Environmental Enforcement Law includes measures that deal with cleanliness, public nuisances, public health, hazardous substances, waste recycling, animal welfare and clean air, among others.

Specially-trained inspectors are authorized under the new law to enter places and conduct investigations, confiscate items, demand identification and documents, request and carry out court-issued search warrants, and detain offenders until a police officer arrives.

Some 40 city inspectors have been trained as environmental enforcers, according to Ariella Smilanski, spokesperson for the department.

Under city bylaws, environmental offenders up to now have only been subject to a maximum NIS 3,600 ($1,000) fine if an indictment was issued. However, under the new Environmental Enforcement Law, maximum fines are exponentially higher – reaching into the hundreds of thousands of shekels for offenses such as disposal of construction waste in public areas by a corporation. Moreover, corporate environmental offenders can be sentenced to jail time.

“The goal is to improve the environment for the benefit of Jerusalem residents by granting inspectors expanded authorities similar to those of police officers and by increasing the severity of punishments (prison terms and high fines) applied to environmental offenders,” Smilanski said.

Now that it's coming out that Pinny Lipshutz of the YATED is the real boss of Matzav.com and that he controls all the puppets there like Yitzi Pitzi Hisiger his young side-kick, it's worth it to remind ourselves just who plucked Pinny Lipshutz, himself the nephew of Rav Elya Svei z"l, out of kollel nowheredom and launched him on his career at the USA Haredi YATED about 20 years ago.

About 20+ years ago Pinny Lipshutz was a hustling young guy out of kollel, who had supposedly written a sefer, when he was given a job as some kind of "writer" and PR promoter at Torah Umesorah by Shea Fishman, probably to appease Elya Svei who was then pretty much dictating terms at Torah Umesorah, mainly undoing the heritage of good work of Shraga Feivel Mendlowitz z"l who had been focused on helping children get a Jewish education, but Svei hated the idea that some schools were co-ed, so he in effect jettisoned Torah Umesorah's mandade by refusing to take the schools in the USA to the next level to build HIGH schools, be they co-ed or not, for borderline barely religious kids and spent his time fighting YU and cursing Norman Lamm who was going to do it instead.

At around that time, Aron Schechter and Abe the Knave of Chaim Berlin yeshiva were also on the bandwagon, controlling Shea Fishman, and their pet peeve was the influence of the centrist/Kahanist The Jewish Press and they saw an opportunity to fight it by bankrolling a new Haredi paper to be called, what else, "Yated Ne'eman" supposedly like its Israel namesake, but under their control, and to head the new Haredi mouthpiece they handpicked Pinny Lipshutz with Shea Fishman's help and Elya Svei's blessings.

That is why Torah Umesorah will always get pride of place in YATED "news" and Nate the Nut Segal will be given space in it as if he were a "great" when he is just a dumb nut and Shea Fishman will ALWAYS get a nice photo of himself in it even though under Shea Fishman's tutelage Torah Umesorah became a near-nothing organization. Shea Fishman spent time setting up some kollelim, nothing to do with kids and a cop-out from Torah Umesorah's original true mission to help Jewish CHILDREN, but the Lakewood crowd don't need him because they can set up kollelim on their own by exporting their excess unemployed yungeleit so his job was made redundant by them too.

Shea Fishman has no backbone. He was always answerable to Aron Schechter and Abe Fruchtahndler ONLY who took over Torah Umesorah with him as frontman. Shea Fishman handed them Pinny Lipshutz to run the YATED party-line propaganda mouthpiece, Pinny Lipshutz was forbidden to set up a web site for the YATED by the rabidly anti-Internet Svei, so now after Svei is gone, he sets up Matzav.com and hires the likes of Yitzi Pitzi Hisiger, son of Chaim Berliner and Torah Temimah enforcer Yisroel Hisiger to attack VIN and the rest. It's like the Mafia that it's all in the "family"!

It's something to think about. Because with Pinny's/Gavriel Rivlin's behavior, Rubashkin will ultimately be the biggest loser. It's a good thing Pinny/Rivlin waited until after the 5 Towns collection to strike.

A Cumberland County father is being charged with sexually assaulting a child.

The charges were filed on Monday. Coincidentally, this is the most trouble this man has ever been in.

The most trouble before this? A domestic violence arrest from nearly a decade ago.

Now, Anthony Corrao is in significantly more trouble. Corrao's crimes happened at his North Middleton Township home back in October.

He's facing numerous charges including rape, incest, statutory sexual assault, and corruption of minors. Autorities had ease finding him because he was already in Cumberland County prison for a parole violation charge.

Corrao is charged with Rape, Incest, Statutory Sexual Assault, Indecent Assault, Endangering the Welfare of Children, Unlawful Contact with a Minor, Sexual Assault and Corruption of Minors. Charges stem from an incident that was reported to have occurred at Corrao's residence on Oct. 23.

Corrao was arraigned by MDJ Correal, who set bail at $50,000. Corrao remains in Cumberland County Prison."

When the folks helping SMR created an anti-Semitic issue out of this, they lost a lot of good people who feel and felt, that the sentence of 27 years could have been possibly reduced on appeal.

But that does not take away the fact that SMR is an idiot -- he could have taken the plea bargain as ALL WELL MEANING PEOPLE ADVISED HIM TO - and perhaps be out in 4 -6 years and be a candidate for a pardon because there would not have been a guilty verdict by a jury!

Incest is sexual contact between persons who are so closely related that their marriage is illegal (e.g., parents and children, uncles/aunts and nieces/nephews, etc.). This usually takes the form of an older family member sexually abusing a child or adolescent.

Laws vary from place to place regarding what constitutes incest, child sexual abuse, sexual assault, and rape.

How common is Incest?

There are very few reliable statistics about how often incest occurs. It’s difficult to know how many people are affected by incest because many incest situations never get reported. There are many reasons that the victim might not report the abuse.

* The victim has been told that what is happening is normal or happens in every family, and doesn’t realize that it is a form of abuse

* The victim may not know that help is available or who they can talk to

* The victim may be afraid of what will happen if they tell someone

o The abuser may have threatened the victim

o The victim may care about the abuser and be afraid of what will happen to the abuser if they tell

o The victim may be afraid of what will happen to them if they tell

* The victim may also be concerned about how many people will react when they hear about the abuse

o They may be afraid that no one will believe them or that the person they confide in will tell the abuser

o The victim may be afraid that people will accuse them of having done something wrong

All forms of child sexual abuse can have negative long-term effects for the victim. You can read about some of those effects here.

Incest is especially damaging because it disrupts the child’s primary support system, the family.

* When a child is abused by someone outside the family, the child’s family is often able to offer support and a sense of safety.

o When the abuser is someone in the family, the family may not be able to provide support or a sense of safety. Since the children (especially younger children) often have limited resources outside the family, it can be very hard for them to recover from incest

* Incest can damage a child’s ability to trust, since the people who were supposed to protect and care for them have abused them.

* It can also be very damaging for a child if a non-abusing parent is aware of the abuse and chooses—for whatever reason—not to take action to stop it.

o There are many reasons that a non-abusing parent might not stop the abuse.

+ The non-abusing parent may feel that they are dependent on the abuser for shelter or income.

+ If the non-abusing parent was the victim of incest as a child, they may think that this is normal for families.

+ The non-abusing parent may feel that allowing the incest to continue is the only way to keep their partner.

+ The non-abusing parent may feel that their child was “asking for it” by behaving in ways that the parent perceives as provocative or seductive.

# Unfortunately, many non-abusing parents are aware of the incest and choose not to get their child out of the situation, or worse, to blame their child for what has happened. This makes the long-term effects of incest worse.

What should I do if I am a victim of incest?

What should I do if someone I know is a victim of incest?

If you or someone you know is in an incest situation, do not hesitate to ask for help.

To protect children, the elderly and others who require special protection, most states require that, in certain cases, an observer contact authorities if s/he believes that the protected person is being abused. The requirements vary a lot by state — some states require everyone to report their reasonable suspicions, while other states' laws apply to only certain groups such as doctors and teachers.

The links below provide state-by-state information about these so-called mandatory reporting laws, including who is required to report, standards of knowledge, definitions of a victim, to whom the report must be made, information required in the report, and regulations regarding timing and other procedures. We thank the numerous law student volunteers and law firms who provided pro bono assistance in compiling the database. For more information, please contact Rachel Gandell, RAINN's Policy Manager, at rachelg@rainn.org.

Note: When you click a state link, a .pdf will be downloaded onto your computer.

Division of Youth and Family Services child abuse hotline (1-877-652-2873).

Contents of Report

Reports should contain, when possible:• The name and address of child and her parent, guardian or personhaving custody of the child;• The child’s age;• The nature and possible extent of child’s injuries, abuse, ormaltreatment, including any evidence of previous injuries, abuse,or maltreatment; and• Any other information that may be helpful with respect to the childabuse and the identity of the perpetrator.

Timing/Other Procedures

Reports must be made immediately by telephone or otherwise.

Other

Any person knowingly violating theprovisions of this act includingthe failure to report an act ofchild abuse having reasonablecause to believe that an act ofchild abuse has been committed, isa disorderly person. If convictedof a disorderly person offense, aperson will be subject to a $50.00fine.

• Teachers;• Instructional aides;• Teacher’s aides or teacher’s assistants employed by any public or privateschool;• Classified employees of any public school;• Administrative officers or supervisors of child welfare and attendance, orcertificated pupil personnel employees of any public or private school;• Administrators of a public or private day camp;• Administrators or employees of a public or private youth center, youthrecreation program, or youth organization;• Administrators or employees of a public or private organization whoseduties require direct contact and supervision of children;• Any employee of a county office of education or the CaliforniaDepartment of Education, whose duties bring the employee into contactwith children on a regular basis;• Licensees, administrators, or employees of a licensed community care orchild day care facility;• Head Start program teachers;• Licensing workers or licensing evaluators employed by a licensingagency;• Public assistance workers;• Employees of a child care institution, including, but not limited to, fosterparents, group home personnel, and personnel of residential care facilities;• Social workers, probation officers, or parole officers;• Employees of a school district police or security department;• Any person who is an administrator or presenter of, or a counselor in, achild abuse prevention program in any public or private school;• District attorney investigators, inspectors, or local child support agencycaseworkers (except in certain limited circumstances);• Peace officers;• Firefighters, except for volunteer firefighters;• Physicians, surgeons, psychiatrists, psychologists, dentists, residents,interns, podiatrists, chiropractors, licensed nurses, dental hygienists,optometrists, marriages, family and child counselors, and clinical socialworkers, and any other persons who are currently licensed under Division2;• Any emergency medical technicians I or II, paramedics, or others certifiedunder Division 2.5;• Psychological assistants;• Marriage, family, and child therapist trainees;• Unlicensed marriage, family, and child therapist interns;• State or county public health employees who treats a minor for venerealdisease or any other condition;• Coroners;• Medical examiners, or any other persons who performs autopsies;• Commercial film and photographic print processors;

Information compiled by RAINN and last updated December 2009. For more information, visit rainn.org

Sexual abuse involves forcing, tricking, threatening or pressuring a child into sexual awareness or activity. Sexual abuse can be physical, verbal or emotional, and occurs when an older or more knowledgeable child or adult uses a child for sexual pleasure. The abuse often begins gradually and increases over time. It can include sexual touching and fondling or exposing children to adult sexual activity including pornographic movies and photographs.

Incest is defined as sexual relations of any kind perpetrated by a biologically or non-biologically related person functioning in the role of a family member. Other trusted adults could also sexually abuse children and teenagers. These include parents, uncles, aunts, siblings, stepparents, grandparents, coaches, baby sitters, clergy and teachers.

The use of physical force, known as sexual assault is rarely necessary to engage a child in sexual activity because children are trusting and dependent. Children are taught not to question authority and they believe that adults are always right. Perpetrators of child sexual abuse know this, and take advantage of these vulnerabilities in children. Sexual abuse is an abuse of power over a child and a violation of a child's right to normal, healthy, trusting relationships.

Incest and sexual abuse are at epidemic proportions. Statistics from RAINN (Rape, Abuse & Incest National network), state 15 percent of sexual assault and rape cases occur in children under the age of 12, with 93 percent of juvenile sexual assault perpetuated by someone they know. Of those assaults, 34.2 percent of attackers were family members, 58.7 percent were acquaintances and only 7 percent were complete strangers.

Because most children cannot or do not tell about being sexually abused, it is up to concerned adults or friends to recognize signs of abuse. Physical evidence of abuse is rare. Therefore, we must look for behavioral signs.

The following are general behavior changes that may occur in children and teens who have been sexually abused:

Children and teens who have been sexually abused frequently have more specific symptoms:

. Copying adult sexual behavior. Sexual play with other children, themselves, toys or pets. Displaying sexual knowledge, through language or behavior, beyond what is normal for their age. Unexplained pain, swelling, bleeding or irritation of the mouth, genital or anal area. Urinary infections. Sexually transmitted diseases. Hints, indirect comments or statements about the abuse

Treatment

Often children and teens do not tell anyone about sexual abuse because they:

• Are too young to put what has happened into words• Were threatened or bribed by the abuser to keep the abuse a secret• Feel confused by the attention and feelings that accompany the abuse• Fear that no one will believe them• Blame themselves or believe the abuse is punishment for being "bad"• Feel too ashamed or embarrassed to tell• Worry about getting into trouble or getting a loved one into trouble

A small percentage of kids who are victims of abuse or incest find the courage to tell someone. These disclosures can be as painful as the incest itself; the child believing he or she is telling on someone he or she loves and reliving the horrible experience. They don't want to cause problems, they just want it to stop. No one really knows what makes one child disclose and another not. We do know that it is incredibly important for a disclosure to be heard respectfully and to be believed.

Often when a child discloses incest, he doesn't have words to answer all the questions adults ask. They simply don't understand what is happening. Adults who are already uncomfortable, get frustrated and the whole thing gets dismissed. Oftentimes adults react with denial, and decide that the child was "making it up" or "fantasizing." Just remember... if a child is not believed, it is most likely that he or she won't ever tell again.

Children and teens who have been sexually abused feel many different and overwhelming) emotions, like fear, anger, sadness, guilt and confusion.

Ask Your Counselor/Teacher/Parent

Every child is vulnerable to sexual abuse. Since one out of four females is sexually abused by the time she reaches age 18.that could include you, a friend or a sibling. Today's teenagers and children must face the possibility that someone may hurt or take advantage of them. Almost all of these children will be abused by someone they know and trust: a relative, a family friend, or a caretaker.

It happens--and not just to other people. Children of every race, religion and economic status are abused. What makes this problem even worse is that the effects of abuse and incest don't stop when the abuse stops. They stay with the child as he or she grows through adolescence and into adulthood. Self-hatred, alcoholism, drug addiction, depression, eating disorders, the inability to trust and suicide are common results of incest and sexual abuse.

If you were ever sexually abused, even if it was years ago, it is okay to tell a trusted teacher, school nurse, guidance counselor or friend.

Reb UOJFrom the reshima I posted above it would seem that RSFM ZT"L had a different take on Chassidus then you have unless the whole thing is a bubbe maise or maybe the times as well as the Chassidim were different then.

For an entire post perhaps; b'kitzur, SG's father z"l was extremely upset with him when he was sent to learn in Eretz Yisroel to B'eer Yaakov, and got influenced by the Visnitzer (the hat backwards guys), who eventually got influenced by the Skver - when he married a Skver.

The first and only guy in the family to put on a beaver hat and subsequently a shtreimel.

So SG is dead wrong on his so-called reshima.

OTOH, RSFM believed in the varmkeit and the spirituality that chassidus offered. He had strict limitations on his talmidim about their dress, and for example, threw out a bunch of guys who became Malachim ( the followers of the crackpot in the Bronx). Rabbi Schorr's brother was one of the guys tossed out of YTV!

This confession published here, in the words of its author, “the confession of my life, withered and faded before its time, the confession of my tortured, afflicted soul, the confession of my squandered talents”—isone of the most moving and unique testimonies of its kind in the history of Hasidism. Its author, Yitzhak Nahum (Nachuml) Twersky ofShpikov, decided, with great courage, to make a reckoning of his life and expose the depths of his troubled and confused soul to a complete stranger. The confession was mailed at the beginning of 1910, when itsauthor was but 22, to the Yiddish writer Jacob Dineson (1856-1919),who was then living in Warsaw. This letter, numbering 27 copybookpages, is written in rich and fluent Hebrew, almost without a single erasure. Out of the pages of the confession emerges the riveting figure of a sensitive and intelligent young man, an aesthete with poetical tendencies,weary of life in the Hasidic court, lamenting his youth and his talents that will be wasted, filled with fear of what the future may bring, and despairing of the prospect of changing his fate.

In short, that first Hasidism, whose name at least was fitting, has wholly perished. Instead, a new Hasidism, which might more precisely be termed “wheeling and dealing,” has appeared. For the new Hasidism is little more than shop-keeping. A Jew who enters the Rebbe’s house does not come to be admonished, to learn some virtue, to hear a good word, for such Hasidim are no more; they come to the Rebbe in his capacity as a wonder-worker, begging him to demonstrate his miracles for them, to save them from misfortune, in exchange for the money they pay him for the miracle. And it is self-evident that such people are most brutish people,whose very boorishness is their Hasidism. For lo, the great legacy our ancestors bequeathed us, all the virtues of that heritage—albeit for thosewho considered these qualities as virtues—all its splendor and magic, have been totally swept away. And this alone the house of the Rebbe in our parts retains as a heritage from our ancestors—all the refuse left over from its ancestral customs. All the wretchedness and ugliness, theidiotic costume, all the wild motions and customs, these alone remain to them, they are sacred and untouchable to this very day. Such is the state of Hasidism in our time and in our province, such are the Hasidim, andsuch is the image of the house of the “Rebbe.” And in such a time, in such a house, was I lucky enough to be born.

The 5th Chabad-Lubavitch rebbe, Sholom DovBer Schneerson, went to Vienna in 1903 to get treatment from Sigmund Freud. While the trip to Vienna and its purpose – treatment from "Herr Professor" – is reported in the published works of the Rashab's son, the 6th rebbe of Chabad-Lubavitch, Yosef Yitzchok Schneersohn, and Chabad lore claimed the professor was Freud, the name of the professor was only revealed when the Reshimot (notebooks) of the 7th rebbe of Chabad-Lubavitch, Menachem Mendel Schneerson, were published posthumously in 1997.

But the identity of the professor as Sigmund Freud has been problematic for scholars, because no case file for the Rashab was found, and there is no conclusive evidence in Freud's writings to confirm the treatment.

The Rashab reports being sexually molested by a male household servant from the time he was 5 or 6 years old until his marriage.

He also describes sexual liaisons he had with his sister-in-law; licentious sexual behavior of his brother, Rabbi Zalman Aharon; questionable sexual behavior of his wife; and his own frequent masturbation, sometimes carried out with his brother.

In consultation with Sigmund Freud, the Viennese psychoanalyst Wilhelm Stekel treated the first Jewish cleric known to undergo analysis, in 1903. According to the case history, published in 1908, a forty-two-year-old rabbi suffered from a Berufsneurose, an occupational neurosis associated with the pressures of his career. [p.1]…

The rabbi’s first dream took the form of a vivid military scene with soldiers in awkward poses, stretching their bayonets to mark their enemy and laughing deliriously. The leader of these soldiers seized the rabbi by his beard and demanded, “Why have you become so proud and will not have anything to do with me?” The dream was instigated by a “pornographic photograph” that the rabbi remembered in which a bayonet was pressed against a soldier’s penis. Stekel opined that the military leader in the dream formed a “condensation” figure—a single dream symbol that expressed the emotional content of several memories. The delirious military leader evoked both traumatic and repressed memories of a male servant, the rabbi’s brother, and a friend. The memories that followed the first dream thus were structured around the roles these three figures played in triggering the rabbi’s revelations about his early sexual experiences. Finally losing what appeared to be epic patience, the rabbi lashed out against “the cure,” a term of art that Stekel uses interchangeably with “psychoanalysis,” which the rabbi claimed was not helping in the least, but only making things worse.8

The next day, the rabbi revealed that a “man-servant,” whose tasks included watching over the rabbi in his boyhood, sexually molested him from the time he was “five or six” until his marriage, when “such things” became impossible. After retrieving the sexual trauma of his childhood, the rabbi divulged the details of the encounter, showing visible signs of emotional turmoil, and Stekel, in turn, recorded the sordid details of the encounter with clinical distance and graphic minutiae. Stekel noted that the servant still lived in the rabbi’s house and that the rabbi still showed him great affection despite the fact that the man was frequently “rude and impertinent.” Despite their confusing sexual encounters, the rabbi “did not have the heart to be severe with him and much less to give him notice.”9 In line with psychoanalytic thought of the time, Stekel glides over the emotional conflict of traumatic memory under the premise that its discovery suffices for the patient’s recovery. Indeed, this memory of childhood sexual trauma unblocks “such a rich supply of source material that there was not enough time to discuss and incorporate it all.” The rabbi admitted to masturbating since childhood, both alone and with his brother, a point that in 1903 signaled a possible cause of neurosis.10

These confessions led to the second character within the “condensation figure” represented by the tormenting soldier in the rabbi’s dream—the rabbi’s brother. The rabbi revealed that his brother, “a man-about-town and a ladies’ man—paid court to his [the rabbi’s] wife in a shocking manner.” The rabbi could not accuse them of anything definite and trusted his wife, but nevertheless, the rabbi chastised his brother for compromising his wife’s reputation. Further analysis uncovered that the real motivation for the rabbi’s jealousy toward his brother concerned not his own wife, but his brother’s wife. The brother, who married before the rabbi, habitually took the rabbi into his wife’s bedroom, “where he [the brother] displayed her in scant attire, with the idea of arousing him, and to hold his wife’s beauty before his eyes.” In his brother’s absence, the rabbi stayed with his sister-in-law, playing with her and “having fun” without getting carried away. In his characteristic dubious tone, Stekel offers a justification in the rabbi’s own words: “They were all children in those days ...”11

Stekel’s inflammatory ellipses lead into the rabbi’s identification of the third character within the dream’s “condensation” figure—a male friend. The rabbi reminisced about a seaside resort where he and his young wife once spent a summer. The rabbi occasionally wrestled with the friend in the wife’s presence, and, after successfully pinning his friend on the floor with his knee, the rabbi triumphantly took his wife to bed. Stekel’s bold interpretation of the rabbi’s first dream is offered as “proof” of Stekel’s success as an analyst, as the interpretation led to the rabbi’s identification of the “core trauma” and the confession of a vivid sexual life. The rabbi was tormented day and night by the most unbridled fantasies: everything he saw, heard, read, and touched assumed sexual images. Stekel determined that this man, “who led such a pious and sequestered existence in real life, was in his fantasy life, the greatest Don Juan,” whose fantasies “would put even those of a Marquis de Sade in the shade.”12

The second dream’s setting was a sleeping compartment on a traveling train, which led to the admission that the rabbi harbored fantasies of being forced into a sexual liaison in a way that would exonerate him from the sin of adultery because it would be “an act performed against his will.” The rabbi explained that he knew of two possibilities by which he could remain true to the tenets of his religion while experiencing intercourse. In the first, a woman lying in the sleeping compartment above him falls upon him in a way that might resemble coitus, a situation in which he could be an “unwilling” subject. In the second, he is attacked by robbers in a forest and the captain of the thieves holds a pistol to his breast, saying, “either you have intercourse with this woman who lies here before you, or I will shoot you.” In both cases, the rabbi could not be held accountable for his passive transgressions and thereby could achieve a measure of “pleasure without sin.”13

Stekel’s endeavors to account for two of the rabbi’s pathological behaviors through his interpretation of the second dream revealed that the rabbi suffered from a “traveling neurosis” (Reiseneurose), in which he was seized by a desire to travel at night by train and to walk in forests by day. “After three months an oppressive restlessness seizes him [the rabbi]; he cannot work any longer, and decides to go somewhere to consult some professor or visit some famous seaside health-resort ... . urged by the secret hope that a luscious lady would fall down on him from above.” Hence, Stekel interprets the dreamer’s anticipation of meeting a woman with whom he could have unwilling and unwitting—and hence free of sin—sex as the reason behind the rabbi’s real-life wanderings through forests and train travel. The rabbi harbored an obsessive desire for an illicit sexual experience, but he repressed this untenable desire into the unconscious, “masked by various more tenable desires, such as consultations with professors, visits to friends, trips to resorts, etc.” However, in Stekel’s estimation, the “primary motive, in fact, the only motive to these wishes, is the journey.” The rabbi “could not tolerate the spas for long, losing patience, and traveling further and as far as possible, always at night, and always in a sleeping-compartment.” Likewise, the second part of the fantasy with the sin-compelling robbers inspired the rabbi “to circle the forests for days while staying at a health-resort, always in the hope that circumstances might induce a sublime end to his innocence.”

Consequent analysis revealed that the woman in the rabbi’s train dreams triggered the memory of a “young, strikingly beautiful, and finely built woman,” resembling the housekeeper in the rabbi’s summer residence, who once extended her hand in greeting. The experience with a “foreign” woman left “a burning fire” in his left hand, and shortly afterward, he lost all sensation in that hand. Stekel records the rabbi’s fascination with travel in the rabbi’s own words: “Every time I get into a train, I think of this woman, and always hope that, by chance, she may one day share a compartment with me.” After this piecing together of details about the adult sexual fixation on the “foreign” servant and his pathological traveling, the rabbi’s left-hand numbness disappeared.

As Stekel described it, the analysis progressed rapidly, and the patient found boundless relief in being able at last to communicate unabashed, for the rabbi “did not have a single person whom he could speak about these things.”14

The third and final dream ties up the loose ends presented at the start of the case history, a performance so eloquent that it invites skepticism. Stekel assesses the value of the handwritten books that the brother demanded, to address the “deeper emotional regions.” The key to the rabbi’s obsession with the holy books lie in passages within them of a graphic sexual nature. Even when he was a child, scripture dealing with erotic life excited him, and “he pursued these portions of scripture in earnest.” The old manuscript contained significant details about the erotic symbolism found within the four letters of the divine name (YHWH), a staple of kabbalistic literature since the thirteenth century.15 Stekel concluded that the book symbolized the sexual rivalry between the rabbi and his brother, who taunted him both with the beauty of his sister-in-law and the unabashed courting of the rabbi’s wife.16 In Stekel’s interpretation, the rabbi’s real attachment to the book stemmed from his hermeneutical analysis of the sexual symbolism of the divine name. Stekel discovered that the rabbi always lost his train of thought and always halted at the name of God because “it brought the sexual symbolism of the four letters out of the unconscious and to the surface.” Stekel concludes, “His religious acts were imbued with a secret sexual symbolism. He halted—not without a deeper determination—in the middle of his speech. He [the rabbi] always halted at the word ‘YHWH’ because this word reminded him not only of his illicit thoughts, but of his inhibitions.”17 [p.3 - p.6]

In Stekel’s case history, other familial relationships besides that with the elder brother make a debut. These are revealed in the rabbi’s attraction to his brother’s wife, his confusion regarding his own wife, his incestuous thoughts about his sister, and even his incestuous feelings toward his mother. These appear to illustrate a complex interior life. Stekel never even mentions the rabbi’s own role as a father, whose child is presumably susceptible to the “sexton in his father’s house” during his own extensive traveling. The most palp-able silence within the case history concerns the rabbi’s anger toward a father who left his child in the care of this “man-servant” on account of personal health and on behalf of the Jewish people. [p.18]…

R. Yosef Yitzchak writes that he always wished that his father had spent more time recounting his family history and the stories of other pious men, but it was not until RaSHaB was infirm in Vienna that RaSHaB began to experience vivid dreams in which the deceased R. Shmuel [his father, the 4th rebbe of Chabad-Lubavitch] revealed family history. During the long walks through the forest “as per doctor’s orders,” RaSHaB, in turn, related these stories to his son. [p. 19]…

R. Yosef Yitzchak writes about his father’s two-year absence as an intensely painful time of isolation from his father: “My lifestyle during the course of those two years made me forget my earlier memories of my father” and “during my two bitter years I suffered greatly from this man [the servant Yosef Mordekhai in his grandmother’s house].” R. Yosef Yitzchak describes the time as years spent alone in his room crying without even the memory of his father to sustain him. The amnesia that he experienced during his father’s absence ended with his father’s return. The years of absence induce a selective amnesia and, in his “recollections,” R. Yosef Yitzchak’s narrative moves back and forth between R. Yosef Yitzchak’s “remembering” and “forgetting” over the two years, but “in the summer of 1889, in the space of one month, I became a different child. My father drew closer to me with a great intimacy so that I felt all the warmth of a father, all the love of a merciful father, and I would go to sleep with the thought that I too have a father and mother to which to say good- night. In the course of these two years I forgot the bitter conditions of the earlier life.”77

Freud considered hysterical amnesia a symptom of repression connected with childhood sexuality and the Oedipus complex, and R. Yosef Yitzchak’s narrative of father absence is sprinkled with accounts of the elderly servant. With his father and memory restored, however, R. Yosef Yitzchak finds himself eighteen months later paralyzed with fear when his father again falls severely ill. R. Yosef Yitzchak describes his pain and desperate intercession with God on his father’s behalf, so that when RaSHaB rises from the sick bed, R. Yosef Yitzchak writes, “With God’s mercy and with the positive turn of the situation, my father’s [return to] health became recognizable before all and not only for our family but also for our helpers and all the people who came to our courtyard ... Even Yosef Mordekhai, the old servant, had a different countenance and his perpetual bitterness subsided.”78 [p. 21-22]…

As the author notes, Chabad has claimed for more than 65 years that the Rashab went to a famous Viennese professor for psychoanalysis in 1903.

The 7th rebbe's personal notebooks, published on 1997 after his death, ID that professor as Freud.

The travels described by the rabbi in Stekel's case study match the travels of the Maharash and Rashab.

The year and time of year of the therapy matches the account published in the 1940s by the 6th Chabad rebbe, the Rayyatz, the son of the Rashab.

Numerous other details match.

But there are references Stekel makes that are incorrect.

The Rashab's age at marriage, cited by Stekel as 18 when the actual age was 13, could be a simple typographical or transcription error. (That can be seen from the Rashab's repeated statement, quoted by Steckel in reference to the sexual interplay between the Rashab, his sister-in-law, Rabbi Zalman Aharon and the Rashab's wife, the masturbation, etc., that “they were all children in those days ...” Stekel quotes this several times but doesn't attempt to explain how 18 to 20 year olds could be referred to as children in 1903, which leads me to believe Stekel's handwritten notes or manuscript had the numeral "13" written, and that was read by his publisher as "18.")

The second error is "Stekel's report about the rabbi's daughter, whom the rabbi purportedly sent to Stekel five years after his own successful treatment. In fact, RaSHaB did not have a daughter."

This is true, the Rashab did not have a legitimate daughter. But he may have had an illegitimate daughter, or, much more likely, the reference is to a niece or a granddaughter. If the latter, it would be most likely be Chana, his oldest granddaughter, who would have been a teenager in 1908.

Maya Balakirsky Katz has done groundbreaking research that, among many other things, shows the devastating long-lasting impact of child sexual abuse even in rabbinic families, and the need for therapy to overcome that damage.

If nothing else, lets hope the haredi community takes that message to heart."

Knowledge or reasonable cause to suspect that a child is abused,abandoned, or neglected by a parent, legal custodian, caregiver, or other person responsible for the child’s welfare or that a child isin need of supervision and care and has no parent, legal custodian,or responsible adult relative immediately known and available toprovide supervision and care.

Definition of ApplicableVictim

A child is “any unmarried person under the age of 18 years whohas not been emancipated by order of the court.”

Reports Made To

Reports shall be made to the Department of Children and FamilyServices’ central abuse hotline (1-800-962-2873) or via facsimileor web-based report.

Contents of Report

A report must contain the name of the reporter if the reporter isone of the following:• Physician, osteopathic physician, medical examiner,chiropractic physician, nurse, or hospital personnel engaged inthe admission, examination, care, or treatment of persons;• Other type of health or mental health professional;• Practitioner who relies solely on spiritual means for healing;• School teacher or other school official or personnel;• Social worker, day care center worker, or other professionalchild care, foster care, residential, or institutional worker;• Law enforcement officer; or• Judge.Other reporters will be asked, but not required, to provide theirnames.

Timing/Other Procedures

Reports must be submitted immediately and can be oral, written, or electronically transmitted.

Other

Any person required to report who knowingly and willingly failsto do so is guilty of a misdemeanor of the first degree. Anyperson who knowingly and willfully makes a false report is guiltyof a felony of the third degree and may be fined up to $10,000.

Any communication involving the perpetrator or allegedperpetrator in any situation involving known or suspected childabuse, abandonment, or neglect, except communications betweenattorney and client, shall not be privileged and thus shall not

Information compiled by RAINN and last updated December 2009. For more information, visit rainn.org

Any of the following persons or entities, who have reasonablecause to believe a child known to them in their professional orofficial capacity may be an abused or neglect child:• Physician;• Resident;• Intern;• Hospital;• Hospital administrator and personnel engaged in theexamination, care and treatment persons;• Surgeon;• Dentist;• Dental hygienist;• Osteopath;• Chiropractor;• Podiatrist;• Physician assistant;• Substance abuse treatment personnel;• Funeral home director or employee;• Coroner;• Medical Examiner;• Emergency medical technician;• Acupuncturist;• Crisis line or hotline personnel;• School personnel (including administrators and both certifiedand non-certified school employees);• Educational advocate assigned to a child pursuant to SchoolCode;• Member of a school board or the Chicago Board of Educationor the governing body of a private school (but only to theextent required in accordance with other provisions of thisSection expressly concerning the duty of school boardmembers to report suspected child abuse);• Truant officers;• Social workers;• Social Services administrator;• Domestic violence program personnel;• Registered nurse;• Licensed practical nurse;

Information compiled by RAINN and last updated December 2009. For more information, visit rainn.org

I just came across this sickening self-tribute to Mordy Mehlman and his 'Citicom!' company. There's page after page of Mordy with all kinds of 'Gedolim, 'Gedolim', and lowlifes like Lipa Marguiles, Eisgrau, both Clintons, Schumer, Aron Schechter, Weiner, and the rest. What really shocked me was how he puts his arm around each person -- especially well-known Gedolim. Where does such chutzpah come from? And what kind of godol allows himself to be played like a fiddle?

Anyway, does anyone out there have the goods on Mehlman? I met him once many years ago and the slime oozing forth from him was palapable.

Reason to believe that a child has been subjected to abuse or neglect.

Definition of ApplicableVictim

A child is an individual under the age of 18 who has been subjected toabuse or neglect.

• “Abuse” defined as (i) the physical or mental injury of a child by any parent or other person who has permanent or temporary care or custody or responsibility for supervision of a child, or by any household or family member, under circumstances that indicate that the child’s health or welfare is harmed or at substantial risk ofbeing harmed; or (ii) sexual abuse of a child, whether physicalinjuries are substantial or not.

• “Neglect” defined as the leaving of a child unattended or otherfailure to give proper care and attention to a child by any parent or other person who has permanent or temporary care or custody orresponsibility for supervision of the child under the circumstancesthat indicate (i) that the child’s health or welfare is harmed orplaced at substantial risk of harm; or (ii) mental injury to the child or a substantial risk of mental injury.

Reports Made To

Oral and written reports must be made as soon as possible to:

• Local department of social services (i.e., the department having jurisdiction over the county in which the abused child lives) or the appropriate law enforcement agency, if the reporter believes the child was subject to abuse.

• Local department of social services, if the reporter believes that the child was subject to neglect.

Written reports must be made to:

• Local department of social services not later than 48 hours after the contact, examination, attention, or treatment that caused the individual to believe that the child had been subjected to abuse or neglect.

• Provide a copy to the local State’s Attorney if the individual has reason to believe that the child has been subjected to abuse.

Contents of Report

• The name, age, and home address of the child;• The name and home address of the child’s parent or other personwho is responsible for the child’s care;• The whereabouts of the child;• The nature and extent of the abuse or neglect of the child,

Information compiled by RAINN and last updated December 2009. For more information, visit rainn.org

In consultation with Sigmund Freud, the Viennese psychoanalyst Wilhelm Stekel (1868–1940) treated the first Jewish cleric known to undergo analysis, in 1903. According to the case history, published in 1908, a forty-two-year-old rabbi suffered from a Berufsneurose, an occupational neurosis associated with the pressures of his career. Stekel's case history forms an indelible portrait of a religious patient who submitted himself to the highly experimental treatment of psychoanalysis in the early years of the discipline. However, scholars never integrated the rabbi's case into the social history of psychoanalysis, more as a consequence of Freud's professional disparagement of Stekel than of the case history's original reception. Psychoanalytic historiography has largely dismissed Stekel's legacy, resulting in a lack of serious scholarly consideration of his prodigious publications compared to the attention paid to the work of some of Freud's other disciples.1 Stekel's most recent biographers, however, credit him as the “unsung populariser of psychoanalysis,” and claim that he is due for reconsideration.2 But in his published case history of the rabbi, Stekel also warrants introduction to the field of Jewish studies, not only because of the literary treatment of the rabbinical profession by a secular Jewish psychoanalyst, but also because the rabbi incorporated aspects of that experience into his own intellectual framework after treatment.

This article first provides an overview of the case history as it appears in Stekel's medical tome, identifying some of the relevant flourishes within the genre of the psychoanalytic case history. I then identify the anonymous rabbi and provide an intertextual reading of Stekel's case history and familial biographical accounts of the rabbi, focusing on variant perspectives on sexual trauma, illness, and rehabilitation. I end with a discussion of how this intense experience in Vienna had an impact on the rabbi's leadership within his own community and in his homiletic writings.

Stekel published his case history of the rabbi in Nervöse Angstzustände und deren Behandlung in 1908, a text in which he highlighted what he considered his successful treatment of nearly 100 cases.3 Stekel's primary goal in analysis was to ferret out the patient's “basic trauma” in an attempt to curb the conversion of psychological conflict into physical symptoms. In the rabbi's case, the patient complained of various organic indicators that Stekel believed could be alleviated with a “psychic cure”: stuttering and stammering, anxiety “that he would get stuck” in the middle of his sermon, loss of sensation in his left hand and arm, and debilitating public fright. Following Stekel's initiative in attempting to identify the “core trauma,” the rabbi offered a trauma narrative of a violent sibling quarrel: the rabbi revealed that while his older brother inherited money upon the death of their father, he received a collection of manuscripts handwritten by his father, grandfather, and great-grandfather. After the brother spent his material inheritance, he came to the rabbi to demand a share of the beloved books as well. In response, the rabbi stepped before his bookcase and, caught up in his passion, pronounced, “I will not allow the books to part from my hands, rather would I be taken from the books myself” (emphasis in original).4 The rabbi bitterly regretted his declaration, fearing that God would indeed remove him from his books. Although the rabbi endeavored to narrate the grave nature of his psychic conflict over his holy books and suggested that the debilitation of his hand was a divine consequence of his words, Stekel surmised that the incident masked a more fundamental conflict.

...Finally losing what appeared to be epic patience, the rabbi lashed out against “the cure,” a term of art that Stekel uses interchangeably with “psychoanalysis,” which the rabbi claimed was not helping in the least, but only making things worse.8

The next day, the rabbi revealed that a “man-servant,” whose tasks included watching over the rabbi in his boyhood, sexually molested him from the time he was “five or six” until his marriage, when “such things” became impossible. After retrieving the sexual trauma of his childhood, the rabbi divulged the details of the encounter, showing visible signs of emotional turmoil, and Stekel, in turn, recorded the sordid details of the encounter with clinical distance and graphic minutiae. Stekel noted that the servant still lived in the rabbi's house and that the rabbi still showed him great affection despite the fact that the man was frequently “rude and impertinent.” Despite their confusing sexual encounters, the rabbi “did not have the heart to be severe with him and much less to give him notice.”9 In line with psychoanalytic thought of the time, Stekel glides over the emotional conflict of traumatic memory under the premise that its discovery suffices for the patient's recovery. Indeed, this memory of childhood sexual trauma unblocks “such a rich supply of source material that there was not enough time to discuss and incorporate it all.” The rabbi admitted to masturbating since childhood, both alone and with his brother, a point that in 1903 signaled a possible cause of neurosis.10

These confessions led to the second character within the “condensation figure” represented by the tormenting soldier in the rabbi's dream—the rabbi's brother. The rabbi revealed that his brother, “a man-about-town and a ladies' man—paid court to his [the rabbi's] wife in a shocking manner.” The rabbi could not accuse them of anything definite and trusted his wife, but nevertheless, the rabbi chastised his brother for compromising his wife's reputation. Further analysis uncovered that the real motivation for the rabbi's jealousy toward his brother concerned not his own wife, but his brother's wife. The brother, who married before the rabbi, habitually took the rabbi into his wife's bedroom, “where he [the brother] displayed her in scant attire, with the idea of arousing him, and to hold his wife's beauty before his eyes.” In his brother's absence, the rabbi stayed with his sister-in-law, playing with her and “having fun” without getting carried away. In his characteristic dubious tone, Stekel offers a justification in the rabbi's own words: “They were all children in those days …”11

Stekel's inflammatory ellipses lead into the rabbi's identification of the third character within the dream's “condensation” figure—a male friend. The rabbi reminisced about a seaside resort where he and his young wife once spent a summer. The rabbi occasionally wrestled with the friend in the wife's presence, and, after successfully pinning his friend on the floor with his knee, the rabbi triumphantly took his wife to bed. Stekel's bold interpretation of the rabbi's first dream is offered as “proof” of Stekel's success as an analyst, as the interpretation led to the rabbi's identification of the “core trauma” and the confession of a vivid sexual life. The rabbi was tormented day and night by the most unbridled fantasies: everything he saw, heard, read, and touched assumed sexual images. Stekel determined that this man, “who led such a pious and sequestered existence in real life, was in his fantasy life, the greatest Don Juan,” whose fantasies “would put even those of a Marquis de Sade in the shade.”12

...In comparing the two accounts of RaSHaB's course of treatment, the reader is struck by the mutual posturing of epistemologies in accounting for the mind–body relationship.34 Both Stekel and R. Yosef Yitzchak identify themselves as working against the mainstream versions of human behavior and human potential, not only in the way in which they construct the analyst–analysand encounter, but also within the larger realm of their own fields. Stekel is trying to forge an “alternative” explanation/treatment for symptoms of illness within the established medical community, and R. Yosef Yitzchak is trying to forge a single dynastic bloodline, not only for Chabad history, but for Hasidism as a whole. An intertextual reading strategy between discourses illuminates how each organizes illness within the larger corpus of its own genre. In psychoanalysis, pathology is a point of entry into the mechanics of the human brain. In hasidic biography, illness instigates the revelation of the soul. Post-Holocaust Chabad literature characterizes RaSHaB's fin-de-siècle malaise as “depression” over tsarist oppression, the work of the maskilim (Enlighteners), and the birth of Zionism.

Illness is one of the organizing principles in R. Yosef Yitzchak's historical writings on the Chabad movement. Throughout his literary corpus, the first six generations of rebbes consistently suffer from physical and mental ailments and go through processes of healing.35 During his grandmother's “final illness,” R. Yosef Yitzchak describes how she (RaSHaB's mother) attributed her son's spent energies to his unbridled devotion to the well-being of his hasidim: “Sometimes we try to persuade him not to do something because it would injure his health. He remains silent, and we mistakenly think that we have persuaded him. But it is not so at all. It is all fixed within him and he continues to insist that everything must be exactly thus and not otherwise. And G-d helps him.”36 In the hasidic text, illness is a test from God, an ordeal to endure for the sake of one's Torah and one's hasidim. R. Yosef Yitzchak described his father's illness as one of anguish over his self-perceived failure in comparison to the historical and spiritual accomplishments of his father and grandfather.37 R. Yosef Yitzchak records his father incomprehensibly yelling out, “How can I apply myself to Hasidim when Hasidim don't recognize me?”38 RaSHaB himself characterized his psychological challenge as a conflict between the “heart” and the “head.”39 R. Schneerson touched on Stekel's interpretation of events when he said that RaSHaB suffered from a state in which “the mind understands something which the heart cannot bear.” Linking RaSHaB's depression with a bout of illness experienced by the movement's founder, Rabbi Shneur Zalman of Liadi (1745–1813), R. Schneerson concludes by stating that they both suffered from “love sick[ness].” But R. Schneerson's historicization of “love sickness” suggests a far more mystical and spiritual “love” than the mundane, worldly lovesickness with which Stekel diagnoses his patient.40

In mid-1866, when RaSHaB was five and a half years old, R. Shmuel ascended to a leadership position as the fourth Chabad rebbe, in which capacity he worked to heal many souls through private audience (yehidut) with people seeking blessings. “Grandfather [R. Shmuel] said that the main difficulty associated with yehidut was the need to clothe himself and divest himself … one must clothe himself so that he temporarily becomes that person. Then, he must divest himself so that he no longer is that person … this constant dressing and undressing is hard labor for the soul.”59 In RaSHaB's seventh and eighth years of life, his father again traveled extensively to France, the Czech lands, and Odessa, and shortly afterward spent the greater part of a decade traveling around Eastern and Central Europe, both on account of his health and “on behalf of the Jewish people.” Throughout this period, R. Shmuel returned only occasionally to his family and court in Lyubavitchi.60 Thus, in R. Yosef Yitzchak's accounts, the discourse on illness provides a canvas for the father–son relationship and the rebbe–hasid relationship to evolve even though the rebbe was physically absent.61

From Stekel's report of his patient's sexual trauma (initiated when RaSHaB was “five or six years old”), “the sexton in his father's house” began to enter RaSHaB's bedroom around the time his grandfather (the third rebbe) died and his father accepted the post as rebbe in Lyubavitchi (1866).62 Although psychoanalysis already singled out “fathers” as objects of fear and defiance, Freud's Oedipal conflict would not become a “cornerstone” of psychoanalysis until the 1920s.63 Yet the absence of the father is striking; Stekel writes nothing about his patient's father or the drama of the father–son relationship. Reading Stekel and R. Yosef Yitzchak side by side renders the psychoanalytic absence of the father even more acutely. In Stekel's case history, other familial relationships besides that with the elder brother make a debut. These are revealed in the rabbi's attraction to his brother's wife, his confusion regarding his own wife, his incestuous thoughts about his sister, and even his incestuous feelings toward his mother. These appear to illustrate a complex interior life. Stekel never even mentions the rabbi's own role as a father, whose child is presumably susceptible to the “sexton in his father's house” during his own extensive traveling. The most palpable silence within the case history concerns the rabbi's anger toward a father who left his child in the care of this “man-servant” on account of personal health and on behalf of the Jewish people.

The most difficult part of Stekel's story for the modern reader is, of course, the traumatic sexual experience that the analysand remembers from his youth and about which he remains confused and ambivalent into adulthood. Just as we would not expect to hear about infertility in the illness narratives of rebbes, so we would not expect accounts of child molestation in hasidic hagiography. But in reading across these two distinct accounts, both offered as “truth,” what is present or absent in each becomes revealing in ways that would not be possible with each text on its own. While we cannot identify with perfect certainty the “sexton in his father's house,” Stekel's text renders a new literacy to certain spaces within the well-trodden texts of R. Yosef Yitzchak that we would not otherwise detect, much less decipher. An old Jewish servant does emerge in R. Yosef Yitzchak's literature who would seem to fit every description that Stekel provides both in the 1908 case history and in Stekel's 1940 autobiography. RaSHaB and his father (as well as RaSHaB's son) had more than one elderly attendant and possibly more than one who exhibited rude manners and was a source of irritation to their masters and the children of their masters. Possibly more than one servant lived to old age in the home of the rebbes, but only one such character emerges in Chabad literature. In the index to R. Yosef Yitzchak's five-volume Likkutei Dibburim, this figure is listed as “Yosef Mordekhai ha-mesharet,” a term usually connoting a man who serves a person and not a domestic who works in the kitchen or garden. I am not insensitive to the idea that this description could be an example of literary displacement and that RaSHaB referred to an entirely different male servant in analysis, yet R. Yosef Yitzchak does provide us with a narrative line about the domestic servant within the dynastic household.

...Soon after RaSHaB left Vienna, RaSHaB reformulated his great-great-grandfather's metaphysical concepts of the divine name in Tanya into modern psychoanalytic models in a new treatise titled Kuntres u-ma'ayan mi-beit HaShem (1904). While neither Stekel's psychoanalytic characterization nor RaSHaB's early twentieth-century commentary inform the particular historical moment in which Tanya was written, we can profitably ask whether RaSHaB's Stekelian analysis inspired a different presentation of “the erotic formula” in his literary discourses after Vienna. While I cannot possibly undertake RaSHaB's systematic rereading of Tanya in the present essay, I want to suggest a reading strategy by singling out several key passages in which the author's course of psychoanalysis may have informed RaSHaB's reading of Tanya and his writing of Kuntres u-ma'ayan.

From the outset, there is a great deal of resonance between Stekel's and RaSHaB's conceptualization of the relationship between the body and the soul. In Kuntres Umaayan, RaSHaB characterizes the body as the “clothes” of the soul, which “vivify the body” in every gesture.92 Likewise, Stekel refers to himself as a “soul-doctor,” and his writing is so saturated with this line of thinking that one finds similar passages by simply opening Nervöse Angstzustände to a random page.93 RaSHaB's acceptance of the libido as a perpetual lure and his teleological recomposition of potentially dangerous epistemologies to confront the “heart” signals a turning point from Chabad's intellectual roots in the nineteenth century to a more emotionally charged movement in the twentieth. Writing in the genre of moral discourse, RaSHaB engages his own autobiography without disrupting the traditional expectations of the writer–reader experience of the rabbinical Kuntres. Thus, the Kuntres Umaayan offers a unique resource for establishing a link between RaSHaB's self-discovery and the development of the Chabad movement in the early twentieth century under his leadership. Although RaSHaB's editors ascribe the author's impetus for Kuntres Umaayan to the establishment of Makhazikei Hadas (the Society to Fortify the Faith) against the entreaties of the “West,” Stekel's case history may provoke a more personal reading of the text, as well as one more informed by the new disciplines of the “West.”

We can read RaSHaB's work as deeply autobiographical, the work of a man struggling to deal with the great divide between the logic of the head and the passion of the heart. RaSHaB's central theme behind his analysis of the Tetragrammaton is the illogical concept of “pleasure without sin” in the guise of logic, which Stekel identifies as the rabbi's own rationalization. RaSHaB disables his own intellectual justifications in navigating the poles of temptation and prohibition, but displaces the conflict on “adulterous women”:

Even an adulterous woman, with her frivolous nature, could control her passions, were it not for the spirit of folly that covers, obscures and conceals the hidden love within the G-dly soul that would impel her to cleave to faith in G-d and in His Unity and Oneness and not be separated from G-d, even at the cost of her life, enduring martyrdom rather than submitting to apostasy…. The fact that she differentiates between the sin of adultery and the sin of idolatry is also a foolishness of the kelipah [shell; in this case the body] that clothes the G-dly soul.94

RaSHaB exposes the distinction between adultery and idolatry as a halakhic fiction, converging with Stekel's narrative of his patient's own “sin-against-will” fantasies. In this text, RaSHaB pulls the rug out from under the possibility of passive pleasure, such as from women falling out of train beds and robbers in forests, by arguing that the act of adultery necessitates martyrdom, not the creation of intellectual halakhic loopholes. RaSHaB addresses the hierarchies of sexual sin, reordering them in a way that equalizes them under the common denominator that they all distance the sinner from God. The adulteress “is deluded that she is not separated from G-d and that she retains her Jewishness. The truth is though that whoever violates even a minor commandment violates G-d's will, and is completely and utterly apart from G-d's Unity and Oneness.”95 RaSHaB undermines the hierarchies of sexual sin with an ascetic attitude toward even permissible pleasures, which condition the body to pursue sensual pleasure.96

...Reading Kuntres u-ma'ayan as a personal confession rather than a public chastisement provides insight into the autobiographical voice of Stekel's patient and R. Yosef Yitzchak's father on the field fighting the interminable battle of the soul.97 RaSHaB continued to travel abroad after his return from Vienna, and he encouraged some of his hasidim to do the same. Soon after his return from Vienna and the distribution of his Kuntres among his hasidim, RaSHaB established a proto-model of the modern shaliach (traveling emissary) when he established a Chabad presence in a predominately Sephardic community in Georgia. In 1912, he sent an envoy to Hebron to establish a satellite Chabad community in the Land of Israel. With the coming of Communism, he then called for the establishment of branches of Chabad yeshivot in as many communities as possible. Regardless of whether RaSHaB's move to expand the Chabad enterprise geographically was an act of personal sublimation (when sexual impulse is directed toward socially or culturally useful purposes) for his “traveling neurosis,” he did articulate a long-standing concept in Chabad Hasidism of “dispersing the sparks” of Hasidism in practical terms only after he returned from Vienna."

But what a terrible thought, to think now where I am going. To theblessed town of Belz in Galicia! For I have to settle there, in their “harem.” I underline that word to emphasize my intention, that I am being married by coercion, against my will. For me [to marry] a woman from there—my gloomy life here, with all its black darkness, will pale in comparison with the life awaiting me there. First, I am marrying awoman from there, a woman who has been destined these six years to be my bride, but even so I have never ever had sight of her face and I have not the slightest idea of her, her beauty, intelligence, and understanding. And with such a maid, of whom I know absolutely nothing, I am now being led to the bridal canopy!

And the circumference, the environment, what of it? If ten measures of extreme religious fanaticism, ignorance, and vulgar stupidity came down to the world, Belz has received nine, and one the rest of the world. If your honor should wonder at my non-modern dress, being soremote from this ancient world, he will marvel a thousand-fold at the Belz customs and will despair of even understanding them with his mind. Let me tell you now a little of their capers, a drop in the sea of their deplorable ways of life, for my feeble pen is powerless to provide a faithful, complete picture of their doings. That would be a task worthyof a witty belletrist’s pen. May your honor gaze and marvel, hear and not understand, and you will think that I am leading you far, far away, from the cultured lands of Europe to the uncivilized lands of China or India, for there, only there, can one view other pictures like these.In addition to the stringent and precautionary measures that everyJew has around him, Belz have adopted further such restrictions that have no sanctified source, nor have they issued from the legal decisors, they originate solely in “ancestral” customs. Left and right, upon one’s every step, one finds and tumbles over a custom established by “the ancestors.” So uncivilized, so obstructing and disturbing the free course of life are these customs, that one cannot imagine how a person—even a person like myself, accustomed to strange life practices and precautions,but who thinks always of one way of life—could survive in such a stifling atmosphere, in which every move, every wink of an eyelid, every innocent thought, any action, the most proper action imaginable, in line with Jewish Law, will be met with ponderous objections, on account of “custom.”

Here are some examples. The bridegroom on his wedding day mustshave his head with a razor. And the bride? That goes without saying, for all women there have shaved heads, for that has been decreed by custom. And a wig—which in our provinces is the custom even of saints and pious people, and most women go about with their hair uncovered—is considered there a greater abomination than swine. In allthe town of Belz you will not find even one woman wearing a wig on her head, but all wrap their shaved heads in a kerchief. And on Sabbath days and festivals they wear a kind of old-fashioned veil, which, if I am not mistaken, is the very veil with which the Matriarch Rebecca covered her head. [The veil] must conform to this fashion, it cannot be otherwise, and all according to the custom and decree ordained by the ancestorsof my future father-in-law,31 the Zaddikim, the leaders of the townand its environs; and he—my future father-in-law—being their representative, enforces them, and by virtue of his tremendous influence not one tittle of them may be omitted. Picture, your honor, if you will, the following scene. Imagine that myself and my “intended” are being pictured. A young couple—“He” has his head shaven, and “She” has her head shaven. He wears a shtrayml and a skull-cap on his head, with all the other finery—as you will see later—and she wears a magnificent scarf on her head with all other female trumpery from Chmielnitzki’s times.A nice caricature! Good andidates for a museum of antiquities!Were it not that this matter concerns myself, I could laugh most heartily at the sight of such a picture. Unfortunately, however, the matter is so close to me, so relevant to me, that it may arouse in me not laughter butonly tears, tears over my ill fortune, the fortune that fate has declared for me in this inhospitable land.

No lamp will you find in their houses, only candlelight to illuminate the dark. Now in this generation of ours, a generation of great technical discoveries, a generation served by electricity day by day, when the human spirit, unsatiated, is blazing new trails and new paths, strivinghard to find new inventions. In this generation, at this time, there is a dark corner, in the heart of Europe, where even a simple lamp is not yet used, even one that might today be considered an antique, and the dark light of a tallow candle satisfies them.34 O, people who live in darkness! Beautiful furniture and household utensils are a luxury. A mirror is considered as leaven [on Passover], to be banished from the house. Galoshes over the shoes are an abomination—“Everything that walks onfour is an abomination,” an explicit proof from the Bible!35 A newspaper, even in Hebrew, or in Yiddish—not to speak of a volume of the new literature—is condemned to be removed and banished. Those are some of the uncivilized customs that prevail there, a few small details, which your honor will be able to put together and thus to conceive a full, accurate idea of all their ways of life there. And thesecustoms are supervised by my future father-in-law, the Grand Inquisitor, who watches over the slightest move of the members of his family, his town, and his Hasidim in general. And woe betide any person who dares to infringe even one of all these “customs,” who deliberatelydisregards one of them. He will be pursued and beaten with cruel wrath, with all their burning, wild, fanaticism. They have one refrain: “Eat and drink, study and sleep,” for that is the whole man!

In many U.S. states and Australia, mandated reporters are professionals who, in the ordinary course of their work and because they have regular contact with children, disabled persons, senior citizens, or other identified vulnerable populations, are required to report (or cause a report to be made) whenever financial, physical, sexual or other types of abuse has been observed or is suspected, or when there is evidence of neglect, knowledge of an incident, or an imminent risk of serious harm. For example, in South Australia, a school teacher must report a child attending school seeming malnourished or presenting with bruising, complaining of neglect or otherwise demonstrating neglect or abuse at home, to child welfare authorities.

These professionals can be held liable by both the civil and criminal legal systems for intentionally failing to make a report but their name can also be said unidentified. Mandated reporters also include persons who have assumed full or intermittent responsibility for the care or custody of a child, dependent adult, or elder, whether or not they are compensated for their services. RAINN maintains a database of mandatory reporting regulations regarding children and the elderly by state, including who is required to report, standards of knowledge, definitions of a victim, to whom the report must be made, information required in the report, and regulations regarding timing and other procedures at external link A [RAINN: Mandatory Reporting Database]

Abuse occurs where a victim has suffered physical injury inflicted other than by accidental means, has injuries, or is in a condition resulting from mistreatment, such as malnutrition, sexual molestation or exploitation, deprivation of necessities, emotional abuse or cruelty.

Neglect may be defined as abandonment, denial of proper care and attention physically, emotionally, or morally, or living under conditions, circumstances or associations injurious to well-being.

Typically, minimum requirements for what must be reported include:

* A description of how the reporter learned of the injuries or neglect and of any actions taken to assist

Mandated reporters are required to file a report whenever there is reasonable cause to suspect or believe any resident of a care facility has been abused or neglected by a staff member of a public or private institution or facility that provides care. Whenever the results of an investigation leads to the conclusion that there is reasonable cause to believe that that there has been abuse or neglect perpetrated by staff, then the institution, school or facility must provide records concerning the investigation to the appropriate investigating agency and/or to the agency that licensed the facility.

An institution may suspend employee(s) during an investigation, or, at the conclusion of an investigation, may impose penalties in addition to any separate penalties resulting from civil litigation or criminal prosecution. Employers may not discharge, discriminate or retaliate against an employee for making a good faith report or for testifying at an abuse or neglect proceeding.

Mandated reporters are usually required to give their name when they make a report, but may request anonymity to protect their privacy. A mandated reporter who knowingly makes a false report will ordinarily have their identity disclosed to the appropriate law enforcement agency, and their identity may be disclosed to the alleged perpetrator of the reported abuse or neglect.

A mandated reporter may be subject to penalties, though immunity from civil or criminal liability is granted to reporters who report in good faith. Immunity is also granted to reporters who, in good faith, have not reported. However, failure to report suspected abuse or neglect could result in fines or other sanctions, such as participation in a training program. Failure to act may result in even stiffer penalties, such as civil litigation or criminal prosecution with the prospect of potential imprisonment.

Conflicts between a mandated reporter's duties and privileged communication statutes are common. It has been argued that the category of "mandatory reporters" should be expanded to members of the clergy; however in some more traditional denominations the conflict this creates with the "confessional" makes this unworkable [citation needed]. When such conflicts arise, professionals often choose not to report; e.g., in a large number of cases involving clergy, numerous alleged child sexual assaults have gone unreported. [citation needed]

Mandated reporters typically are not obligated to inform parents, siblings or offspring that a report has been made. In many circumstances, however, it may be necessary and/or beneficial to do so.

When a report is made at a caregiving facility, the person in charge of a hospital, school or other institution is generally required to notify family members, or other caregiver(s) responsible for the (possible) victim, that a report has been made. Healthcare professionals or members of the clergy, however, often must to talk with family members or guardians to offer support and guidance, or to assess the cause of an injury. In cases of serious physical abuse or sexual abuse, it may be unwise to advise caregivers before a case is reported, as it may put a victim at greater risk and/or interfere with a criminal investigation.

Law enforcement or public health agencies are responsible for immediately evaluating and classifying all reports of suspected abuse, neglect, or imminent risk. When reports contain sufficient information to warrant an investigation, authorities must make efforts within a reasonable time frame to begin an effective investigation, often within hours, particularly when there is an imminent risk of physical harm or another emergency; investigations must also be completed within a reasonable or specified time frame. The investigation also must also include a determination of whether the report was actually warranted or if it was unfounded.

Agencies must coordinate activities to minimize impacts upon the (possible) victim. Consent to interview(s) of the (possible) victim often must be obtained from caregivers, family members or guardians, unless there is reason to believe such person is the alleged perpetrator. In cases where serious abuse or neglect is substantiated, local law enforcement, prosecutors or other public offices must be notified, and a copy of the investigation report must be sent.

Mehlman's brother Aaron from the Upper West Side does not know what he is doing in kashrus according to rabbonim who are shocked by his lack of knowledge after having spoken to him. They say not to eat from his hashgocho if you know what's good for you. He recently moved in on YU's turf, prompting Rav Yosef Blau to accuse him of lowering standards. That is pretty telling as the stores serving the YU campus are under the Riverdale Vaad which is not the most machmir hashgocho to begin with.

Child Abuse Prevention, Summary Guide for MANDATED REPORTERS in New York State

Certain professionals are required by law to report suspected child abuse or maltreatment to the New York State Central Register (SCR) of Child Abuse and Maltreatment. The law also assigns civil and criminal liability to those professionals who do not comply with their mandated reporter responsibilities.

This booklet provides mandated reporters with an overview of their obligations and some basic information about the New York State Child Protective Services System (CPS).

Frequently Asked Questions for Mandated Reporters

* What is a mandated reporter?

* What is HIPAA and does it affect or limit my responsibility as a mandated reporter of suspected child abuse or maltreatment?

* What happens after I make a report?

* What does the language that amends Social Services Law (SSL) §415 regarding mandated reporters and the provision of records mean?

* Regarding the requirement that mandated reporters provide records needed for a Child Protective Services (CPS) investigation irrespective of Health Insurance Portability and Accountability Act of 1996 (HIPAA) constraints: Does this only apply when the records are controlled by the mandated reporter who is the source of the report, or any mandated reporter that has had contact with the subject family?* Who decides what information pertaining to the report is "essential for a full investigation" and therefore must be provided to CPS: the mandated reporter or CPS?

* Do the amendments to Social Services Law (SSL) §415 apply where a mandated reporter (e.g. mental health therapist or domestic violence service provider) makes the report based on information disclosed by a parent who is not alleged to be the subject and the mandated reporter only has additional information concerning such allegedly non-offending parent?

* Must the mandated reporter receive written consent from the parent(s) in order to provide CPS with the additional essential information?

" 5th And 6th Lubavitch Rebbes Sexually Molested As Children" Whoever you are you must be a genius to come to come up with such purposelessness garbage consisting of half truths ,conjecture,and outright lies, in so many words.This is neither the time nor the place to refute all these "facts" one by one or to be dignified by response to them at all.The time spent in "researching" your "creative" pornographic hallucinations should have been spent on more worthy endeavors considering the "talent" for fiction you exhibit here,and for what purpose? To discredit Lubavitch? I think that there's enough of that going on without having to resort to such libelous gibberish.

In an interview with Oprah Winfrey that aired Wednesday, Mackenzie Phillips said that she was raped by her father while still a teenager.

"I woke up that night from a blackout and found myself having sex with my own father," Phillips read aloud from her book, "High on Arrival," during the hour-long interview with Winfrey.

"I came out of that blackout and realized what was happening. ... I slid right back into it and woke up the next morning in my own hotel room and not with him," she continued to read. "Your father is supposed to protect you, not [expletive] you."

John Phillips died in 2001.

Phillips, now 49, said she was 17 or 18 the first time she can remember having sex with her father.

When she confronted him and told him they needed to talk about how he raped her, Phillips said, he responded with confusion.

" 'Raped you? Don't you mean when we made love?' " she told Winfrey. "I thought, wow, I'm really on my own here."

Her intimate relationship with her father, the famed Los Angeles musician and co-founder of the Mamas & Papas, didn't end there, she told Winfrey.Oprah.com: Staying sober was like flipping her father off, says Phillips

"Over time, in 1980, I'm on the road with my Dad in the New Mamas and Papas, and I begin waking up after drug-fueled events with my pants around my ankles and my father sleeping beside me," Phillips recalled. "It didn't happen every day, it didn't happen every week, but it certainly happened many times. If you're me, you box it away. It's one of those things where you tell yourself don't look. There's a video reel playing in my head, and I've spent 30 years trying not to look." Read about John Phillips' sometimes troubled life

By the time Phillips turned 29, it had become a consensual relationship, she said, although she was very much aware that it was wrong and shouldn't have been happening. "It was the Stockholm syndrome where you begin to love your captor. I felt love for my father, but the moment he tried to make it a romance, I was shot into the present time."

This epiphany came after the pair toured with the New Mamas and Papas in Hawaii, where Phillips had adjoining rooms with her father. She said she rarely went to her own room during that trip, and one night she found herself in bed next to her father in a drug-induced stupor.

"Dad said, 'We could just run away to Fiji, and we could take [his children] Bijou and Tamerlane and raise them as our own,' " Phillips recounted to Winfrey. "He was delusional, talking about living with me as man and wife, and raising my siblings, his children, as our children. The moment he tried to make it romantic, I thought, we're going to hell for this."

But that wasn't the moment that caused Phillips to end it completely. It wasn't until the mother of one found herself pregnant again and didn't know whether the father of the baby was her then-husband, Shane Fontayne, or her own father.

"I was in a relationship with my son's father as well; he knew nothing," she said. "He's one of the dearest men and one of the best parents to our son. He was always there for me. I came up pregnant, and I had an abortion. And I never let [John Phillips] touch me again."

Phillips' story isn't without its detractors: Her former stepmother, Genevieve Waite, released a statement to the "Oprah Winfrey Show" denouncing Phillips' account.

"I am stunned by Mackenzie's terrible allegations about her father," Waite wrote. "I would often complain about her overly familiar attitudes towards him, and he said it was just her way. John was a good man. ... He was incapable, no matter how drunk or drugged he was, to have sexual relations with his own child."

"McKenzie's drug addiction for 35 years has been the result of many unpleasant experiences," Michelle Phillips, John Phillips' second wife, told CNN in a statement. "Whether her relationship with her father is delusional or not, it is an unfortunate circumstance and very hurtful for our entire family."

Mackenzie Phillips acknowledged that her family members aren't happy about her decision to release the secret she said she's held for more than 30 years, but during her interview with Winfrey, she did have one sister in her corner: her on-screen sibling Valerie Bertinelli.

Bertinelli played Phillips' younger sister on the 1975-84 sitcom "One Day at a Time." Bertinelli said she has watched Phillips struggle with drugs and alcohol for years but never knew the reality of what Phillips was going through.

Neither of them had seen each other since Phillips was arrested in Los Angeles International Airport in 2008 for drug possession; she was en route to meet Bertinelli and the rest of the cast for a "One Day at a Time" reunion on "The Rachael Ray Show."

"I've always had a lot of regrets," Bertinelli said, "because I experimented right along with Mack. I did coke, and I did it with her, and no one ever knew about it. And I've had guilt that this incredibly sweet, big-hearted woman [was blamed] for things [that] in my mind weren't really her fault."

Phillips also talked with Winfrey about her drug use. She said her exposure to drugs began in her childhood in the Bel Air, California, home owned by her father.

"The first time I did cocaine I was 11," she said. "I was staying with my father and his wife at the time and my brother, and my father never made any bones about doing drugs in front of his children or later on sharing drugs with us. He taught me to roll joints when I was 10."

While she was acting alongside Bertinelli on "One Day at a Time," she continued to dabble in drugs and alcohol, and her drug use began to escalate along with her stardom.

She said that her father shot her up for the first time in her teens and that he was the one to give her step-by-step instructions on how to shoot cocaine. A few years later, just after she turned 18, Phillips was arrested when she was found collapsed on quaaludes on an L.A. street.

Phillips said her father's response was, "Congratulations! Now you're a real Phillips. Now you know that even though they caught you, the rules don't apply."

After watching Phillips tell her story to Winfrey, Bertinelli told Phillips she regretted not being there for her on-again, off-again friend.

"I was so wrapped up in the own drama of my life, because I dealt with substance abuse. I was saving myself, and that's not always right. I wasn't there for my sister," she said.

After everything that Phillips recalled happened to her at the hands of her father, she said, she doesn't hate him.

"I have to say that I loved my father, and I still do. I've been trying to come to terms with this very difficult past," Phillips told Winfrey.

She continued, "I can't be the only one this has happened to. Someone needs to put a face on not only nonconsensual incest, but consensual incest, and I know that I can't be the only one who's lived through this. So in finding this redemption, maybe I'm helping someone else."

Incest is sexual intercourse between close relatives[1][2] that is illegal in the jurisdiction where it takes place and/or is socially taboo. The type of sexual activity and the nature of the relationship between people that constitutes a breach of law or social taboo vary with culture and jurisdiction. Some societies consider incest to include only those who live in the same household, or who belong to the same clan or lineage; other societies consider it to include "blood relatives"; other societies further include those related by adoption or marriage.[3]

Incest between adults and those under the age of majority or age of consent is considered a form of child sexual abuse[4][5] that has been shown to be one of the most extreme forms of childhood abuse, often resulting in serious and long-term psychological trauma, especially in the case of parental incest.[6] Prevalence is difficult to generalize, but research has estimated 10–15% of the general population as having at least one incest experience, with less than 2% involving intercourse or attempted intercourse.[7] Among women, research has yielded estimates as high as twenty percent.[6]

Father-daughter incest was for many years the most commonly reported and studied form of incest.[8] More recently, studies have suggested that sibling incest, particularly older brothers abusing younger siblings, is the most common form of incest,[9][10][11][12][13][14][15][16][17] with some studies finding sibling incest occurring orders of magnitude more frequently than other forms of incest.[18] Some studies suggest that adolescent perpetrators of sibling incest abuse younger victims, abuse victims over a lengthier period, use violence more frequently and severely than adult perpetrators;[19] and that sibling incest has a higher rate of penetrative acts than father or stepfather incest, with father and older brother incest resulting in greater reported distress than stepfather incest.[20][21][22]

Consensual adult incest is equally a crime in most countries,[23][not in citation given] although it is seen by some as a victimless crime,[24][25] and thus, it is rarely reported.[citation needed]

Most societies have prohibitions against incest.[26][27] The incest taboo is and has been one of the most common of all cultural taboos, both in current nations and many past societies,[28] with legal penalties imposed in some jurisdictions. Most modern societies have legal or social restrictions on closely consanguineous marriages.[29]

Incest between an adult and a child is often a form of child sexual abuse[30] and for many years has been the most reported form of incest. Father–daughter and stepfather–stepdaughter incest is the most commonly reported form of adult-child incest, with most of the remaining involving a mother or stepmother.[27] Father–son incest is reported less often, although it is not known whether the prevalence is less because it is under-reported by a greater margin.[31][32] Prevalence of incest between parents and their children is difficult to assess due to secrecy and privacy; some estimate that 20 million Americans were, as children, subjected to incest by a parent.[27]

According to the National Center for Victims of Crime a large proportion of rape committed in the United States is perpetrated by a family member:

Research indicates that 46% of children who are raped are victims of family members (Langan and Harlow, 1994). The majority of American rape victims (61%) are raped before the age of 18; furthermore, 29% of all forcible rapes occurred when the victim was less than 11 years old. 11% of rape victims are raped by their fathers or step-fathers, and another 16% are raped by other relatives.[33]

A study of victims of father–daughter incest in the 1970s showed that there were "common features" within families before the occurrence of incest: estrangement between the mother and the daughter, extreme paternal dominance, the mother's inability to fulfill her traditional parental role, and reassignment of some of the mother's major family responsibility to the daughter. Oldest and only daughters were more likely to be the victims of incest. It was also stated that the incest experience was psychologically harmful to the woman in later life, frequently leading to feelings of low self-esteem, unhealthy sexual activity, contempt for other women, and other emotional problems.[34][clarification needed (needs a better source)]

Adults who as children were incestuously victimized by adults often suffer from low self-esteem, difficulties in interpersonal relationships, and sexual dysfunction, and are at an extremely high risk of many mental disorders, including depression, anxiety, phobic avoidance reactions, somatoform disorder, substance abuse, borderline personality disorder, and complex post-traumatic stress disorder.[6][35][36]

This web site is dedicated to the tens of millions of adult survivors of child abuse and neglect who get up every day and try to work and function in a world that seems to not care about us. We were shamed, ignored, not cared for, and traumatized as children. As adults, our needs are not recognized by employers, medical personnel are ill-informed about the long-term effects of childhood trauma, insurance companies discriminate against survivors by parceling out benefits and making us pay higher premiums than those with physical injuries, too many churches are uneducated in how to meet the spiritual needs of survivors, and most therapists are not trained adequately in the trauma disorders.

The purpose of this web site is to provide a national platform to discuss the core issues that impact the lives of adult survivors of child abuse and neglect and to develop appropriate action steps to address these issues. Join us in making our voices heard in this Call to Action to bring about healing and recovery for all survivors."

Amsallem is right about loafers who don't belong in kollel but he is still a bum for backing phony gerus without kabolas mitzvos. The NY Times is slying portraying this guy as the hero messenger when even Rav Shteinman and some of the chassidishe Rebbes have said the same thing

JERUSALEM — Former President Moshe Katsav of Israel was convicted of 2 counts of rape by a Tel Aviv court on Thursday, capping a 4-year spectacle that began with accusations of sexual misconduct against him while he was still in office.

Katsav, looking shaken, made no comment as he left the court. His son Boaz said the family would continue to stand by Mr. Katsav, that they were proud of him & still convinced he was innocent.

Many legal commentators said such a harsh verdict would inevitably lead to prison.

Reading from a 25 page summary, judge George Karra said Katsav’s testimony was “strewn with lies,” his diary did not support his testimony & the victim had “struggled with Katsav on the floor.”

Katsav resigned from the presidency in disgrace in 2007, amid fierce public criticism over a deal with prosecutors by which rape charges were dropped in exchange for an admission of guilt for lesser offenses. Katsav was to serve no jail time, but receive a 1 year suspended sentence & pay compensation to 2 women.

In a dramatic twist in 2008, Katsav backed out of the agreement, saying he wished to fight for his innocence in court — a gamble that ended disastrously.

State prosecutors later presented a new indictment, reinstating the rape charges.

Katsav was allowed to go home on Thursday, but the court ordered him to deposit his passport with authorities. His wife Gila who accompanied him at earlier stages of his legal battle, was not present for the verdict.

Dokter Rabbiner Seth Mandel and his motley crew of mumar and apikoress shochtim are back in the news.

One of his shochtim, Naftali Hanau, calls himself a "post-modern orthodox" Jew & publicly admits he has no problem eating vegetarian food from a treif cafeteria, in kelim contaminated with treif meat. Hanau has opened his own OU-approved operation called Grow & Behold whose meat is starting to appear on the menu of kosher restaurants.

This website run by a left wing journalist at the Forward did a huge favor for Hanau and the OU who have desperately tried to cover up by removing only one of many stories about Hanau, the one where he is moydeh eating treif. Too bad for them that a copy of the text was saved:

http://jcarrot.org/keeping-kosher-on-the-claremont-campus

Learning and doing: I ate my lunch in 5 minutes flat

The Bowl

Keeping Kosher on the Claremont Campus

by Naf Hanau January 24, 2007

I spent this past weekend on the campus of Claremont Colleges, a group of 5 schools located an hour outside of Los Angeles, visiting & eating with my old friend Hal. Food was literally everywhere: salads, burgers, omelets, deli meats, pizzas, lasagna, beans & rice, vegan, vegetarian, and of course, the dessert bar. As I wandered around the cafeteria of Pomona College I found myself stopping for pizza & eating it on my way over to the salad bar. On the way to the salad bar, maybe the French fries caught my eyes, or the garlic bread, inducing me to pull over to load up my tray a bit more.

I overate. Being presented with mountains of free, delicious & varied food led me to put anything that looked good & was labeled vegetarian on my plate. As a Post-Modern-Orthodox Jew (we can talk about what that means later), I’m liberal enough with my observance of Kashrut that I’ll eat vegetarian food in the dining hall or restaurants, even though they serve non-kosher meat. As I forced myself to finish my meals rather than throw out unfinished food, Hal laughed mirthfully ...

Dokter Rabbiner Seth Mandel is not on the presenter or guest list for the two Hazon crackpot conferences this month. This is the first time in years that he was not there. Although Rabbi Genack himself is an ardent supporter of the kooky eco-kashruth movement that was first brainstormed by the now non-orthodox Zalman Schachter-Shalomi who was put in cherem by Chabad after he introduced hallucinogenic drugs to his campus kiruv routine, the OU is trying to head off any further embarrassment.

However, OU client and shochet Naftali Hanau is a presenter along with the the usual Reform, Conservative and Avi Weiss rabbis.

Because der Dokter Rabbiner was criticized for eating at these events that were not under orthodox hashgocho, it seems that Hazon itself got the message. The West Coast event this week was under the Vaad of Northern California which is not really reliable but at least officially orthodox. The East Coast event had some misleading mumbo jumbo about the Vaad of Hartford supervising. They did not let on however that the Vaad of Hartford only certifies one out of the three kitchens at the facility where the event took place. And the wording did not actually say that the Vaad of Hartford actually certified the event.

Rubashkin Legal Defense Fund c/o Pinchos Lipschutz is NOT a tax deductible charity. All donations are looked at as business transactions and can NOT be claimed for a tax deduction. All donors should be very careful with their charity deduction tax filing.

5th And 6th Lubavitch Rebbes Sexually Molested As Children SAME AS Psychoanalytic Case History of a Rabbi
said...

"Arthur said..."5th And 6th Lubavitch Rebbes Sexually Molested As Children" Whoever you are you must be a genius to come to come up with such purposelessness garbage consisting of half truths ,conjecture,and outright lies, in so many words.This is neither the time nor the place to refute all these "facts" one by one or to be dignified by response to them at all.The time spent in "researching" your "creative" pornographic hallucinations should have been spent on more worthy endeavors considering the "talent" for fiction you exhibit here,and for what purpose? To discredit Lubavitch? I think that there's enough of that going on without having to resort to such libelous gibberish."

Questions for Arthur:

WERE YOU EVEN PAYING ATTENTION?

ARE YOU AWARE THAT THERE HAS BEEN A REAL, NOT "IMAGINED" CRISIS CREATED BY THE KRANCZER INCEST SCANDAL IN BROOKLYN?

ARE YOU AWARE THAT KRANCZER FLED FROM THE SCENE OF HIS INCESTOUOS CRIMES TO ISRAEL AND IS A FUGITIVE FROM THE LAW?

NOTHING "ORIGINAL" WAS STATED IN ANY OF THESE POSTS, DID YOU EVEN BOTHER TO CLICK ON THE MULTIPLE LINKS TO THE ORIGINAL SOURCES?

THIS HAS NOTHING TO DO WITH LUBAVITCH, BUT EVERYTHING TO DO WITH SEXUAL ABUSE AND MOLESTATION, ONE OF UOJ'S MISSIONS HAS BEEN TO FIGHT THAT, AND NOT LUBAVITCH.

IT IS UNFORTUNATE THAT THE RESEARCH HAS REVEALED THAT EVEN FUTURE REBBES WERE MOLESTED AS KIDS, DO YOU WISH TO SWEEP THAT UNDER TH CARPET TOO?

The posts under "5th And 6th Lubavitch Rebbes Sexually Molested As Children" were linked from the Failed Messiah site, that in turn posted and linked ALL the material from the officially published research work of Maya Balakirsky Katz at Touro College, New York.

The sources for that were repeated and posted with links under "Psychoanalytic Case History of a Rabbi" citing and linking to:

So Arthur old boy, go back, don't be lazy, don't twist what was posted, stop creating distractions to the serious subjects here, check out ALL the links that are the official sources and citations, no fantasy here, there's nothing new in the posts, just drawing readers' attention to the official article by Maya Balakirsky Katz at Touro Colleg, New York, that has direct relevance to the main mission of UOJ's blog. TAKE IT UP WITH Maya Balakirsky Katz if you don't like her groundbreaking job (maybe you can get her "banned" like the "Making of a Gadol" was banned for mentioning that famous rabbis read Russian books) !!!!

I know for a fact Hisiger runs matzav. He is a slimy coward with no backbone. He is a sick animal. If you want to ruin your weekend, read the yated chinuch roundtable any week- look what his father (Rabbi Hisiger) has to say! He thinks people want to hear his advice??? its total Bull fashizzle.. read it and you will understand how Hisiger Jr is as crazy as he is. Alaahu Akbar!!!

There is audio of Zev Brenner's show of Sunday, May 30th, 2010. Go to about the 40:00 minute point, where Zev is speaking with Hershel Herskowitz of Lakewood, NJ. Carefully listen to what Hershel says Matzav and Yated.

it is not about vos is neias it is about yudels rest of the story put out by yudels shain and hershel hershkowitz of the lakewood voice both live in lakewood and have blogs that do not censure comments that are made against the yeshiva bmg aaron kotler its ceo or the lakewood vaad and establishment pinny lipshutz and aaron kotler are in cahootz together for a long time to bring down herscel hershkowitz by banning vos is neias they are trying to send a message to hershkowitz and shain to watch out and censor your blog posts and comments or you may be next

you may ask me so why dont they ban hershkowitz and shains website outright the answer is that their websites are not known outside of lakewood and even in lakewood not everyone is aware of them so by banning yudels blog and hershels lakewood voice outright they would introduce new traffic to these website and than every one would see all of lakewoods coruption and dirty laundry the bmg establishment likes to present a squeeky clean image to the outside lakewood community and make beleive everyone gets along and there are no factions they also couldent ban yudel shain and hershels blog because they do not take advertisements so there is nothing to threaten them with and simply banning them outright like i say would be counter productive as it would just draw thousands of new people to the sight who were never aware of it

Here is a list of properties CEO Aaron Kotler either got for nothing or was the single bidder on. Old Jamesway building, was supposedly donated to the yeshiva. Currently Kotler runs a Medical center there funded by the govt- for profit! Old Board of Education building, he was the only bidder at auction. Mysteriously all others retracted! He plans on building 100 townhomes there! A side note, the BOE sold their building due to high maintenance costs. Only to move into the old jamesway bldg with annual rent being almost as much as they were paid for their building!Cederbridge corp park, sold off one portion for millions profit to a developer friend. This property is currently in court, Hershel is suing the township to take it back! That was the basis for Hisigers rant of "modern day Misyavnim battle torah interests in lakewood"!Little league field, was one of the last green patches of land left, Kotler is now using it as a parking lot for his newest building. Pretty soon I'm certain the township will pave it for him too!

He controls the vaad which controls who gets elected. They currently control every dept in the township. Anything he wants is immediately approved, be it a cell tower or an approval for a connected developer!!

At 45 minutes into Zev Brenner's interview with Hershel Hershkowitz, we learn that Rav Shteinman wrote a letter giving Hershel a brocho for trying to clean up Lakewood.

A day after the letter made it's way to America, the corrupt Vaad called Rav Shteinman's house screaming and yelling that a meshugenna is running around with a "fake" letter. The grandson says what do you mean fake, my grandfather wrote the letter. They started screaming at the grandson that Rav Shteinman must write another letter to retract. He told them to jump in the lake and refused to put his grandfather on the phone.

Who do these animals think they are ordering around an adam gadol who is 99 years old?

"5th And 6th Lubavitch Rebbes Sexually Molested As Children SAME AS Psychoanalytic Case History of a Rabbi said..."Arthur said..."5th And 6th Lubavitch Rebbes Sexually Molested As Children" Whoever you are you must be a genius to come to come up with such purposelessness garbage consisting of half truths ,conjecture,and outright lies, in so many words.This is neither the time nor the place to refute all these "facts" one by one or to be dignified by response to them at all.The time spent in "researching" your "creative" pornographic hallucinations should have been spent on more worthy endeavors considering the "talent" for fiction you exhibit here,and for what purpose? To discredit Lubavitch? I think that there's enough of that going on without having to resort to such libelous gibberish."

Questions for Arthur:

WERE YOU EVEN PAYING ATTENTION?"I definitely am paying attention and fully cognizant of the the tragic events about Kranczer and others that are being discussed on this and other blog sites, but without getting into the veracity of your so called "scholarly researched and sourced" material I have a few questions for you.How many people will wade through the verbose and long winded "revelations" or even understand that which you wrote in your above posts? If you're interested in educating us ignorant peons why the need for the sensationalist,titillating, salacious and Inquirer like headers for your numerous posts?The proper thing to do is publish a scholarly tome on the subject or at least be somewhat more discreet in your approach.What catches the eye is not the substance of your posts but the glaringly titillating headline like titles to them.Just one other thought.Not every peace of research is necessarily Halocha le Moshe me Sinai.I could write much more but then I would fall into the same pit that you find yourself in.

What's the deal with the pictures of Mordy Mehlman on one page where you've got Kolko's boss Margo, Kolko's buddy Lipa Geldwerth and Kolko's rov R' Chaim Weinfeld who is leaning back on a couch as if he's watching Monday Night Football?

Mehlman couldn't have worse timing. His journal of full of him embracing every convicted criminal around including former Israeli President Moshe Katzav who was convicted this morning of being me'aness his female employees, Bill Clinton, Lipa Margulies (conviction pending), Eli Yishai, Uri Lupolianski, Agudah trustee Yisroel Lefkowitz, Charles Kushner, etc

The mechutzef publisher of 5 Towns Jewish Times who teamed up with Yated's Pinny Lipschutz to first run a self-enriching scheme to promote the "pidyon shvuyim" campaign, is now joining Lipschutz in attacking some roshei yeshiva from Far Rockaway and rabbonim from Lawrence who refused to endorse the shnorr fest in the White Shul for the following reasons:

- It appears to condone criminal activity of Rubashkin and others

- Federal sentencing guidelines may be harsh but are not "anti-Semitic" or an "alilas dam"

- The real gedolim from an earlier era said to do things quietly with real shvuyim in Russia and not hold rallies

- There is something suspicious that Jonathan Pollard had pro bono legal representation while Rubashkin is paying every high priced lawyer in the country

Two heads are 'better' than one, especially when they are the farshtunkenna kep of grubba daas Agudah baal habatim combined with a former Crown Hts Lubav turned modern like "Larry" Gordon who wrote a column two weeks ago whose entire theme was lamenting how he had to learn in yeshiva when he was a kid on Sundays instead of having a free day for batlonus.

Lipschutz is so sickeningly dishonest that when he reported in the Yated on former US Attorney Tolman bringing the brainwashed crowd to a standing ovation that he is "not Jewish but knows 'injustice' when he sees it", he didn't bother to tell the readers that Tolman is just another high priced trial defense attorney paid by Rubashkin.

Meanwhile, Larry Gordon is running a full page ad this week for a Pesach hotel directly on the beach in Miami. When you go to the website there is no mention of hashgocho but instead a misleading description of "haymishkeit". Then one of the links if clicked on has the whole page wallpapered with a bikini clad woman with ervah mamash showing.

He is running this story about apikorsim from Tel Aviv University who found remains of early "homo sapiens" (cavemen), a discovery to be featured in an upcoming edition of the American Journal of Physical Anthropology.

Even though Gordon edited out the detail about being "400,000 years old" as you can see in this identical report, it is pretty obvious that the implication is more than 6000 years.

So a guy like Slifkin who only says over from politically incorrect Rishonim and Achronim gets run over by the train instigated by rodfei kovod and menuvolim like Tropper and Pinter, but Larry Gordon gets a free pass because he leads the propaganda campaign for Rubashkin.

Strange bedfellows Pinny Lipschutz has. Zein Fetter Elya had a major problem with both Lubavs and people who spoke of cavemen but Lipschutz has become the bosom buddy of Larry Gordon who is both rolled into one.

How exactly is Yitzy Hisiger a nephew of Lipschutz? Al kol ponim, he is listed on the Yated credits page as the Lakewood correspondent for the newspaper along with Moishe Rockove who is from a major Philly alumni family.

This might be the most brilliant business decision that Philly boy and Svei nephew Pinny Lipschutz has ever made. The Yated was not only banned in Lubavitcher stores but they would threaten to boycott any other store that sold it. Wherever Lubavitchers had buying clout out of town the stores were too scared to sell it. Now with Pinny leading the pied piper charge for Rubashkin, the Yated is more popular among Lubavitchers than sefer Tanya.

Well, well, well, whadayaknow, the latest USA Yated Ne'eman in its latest December 31, 2010 edition runs a huge "biography" of "R' Tzvi Yehudah Harry Hisiger z"l The Torah Activist Who Inspired the Youth of East New York Upon his 53rd Yahrtzeit, 22 Teves by Rabbi Yitzchok Hisiger"

Just when all hell has broken loose as it's been revealed and posted from several inside and well-informed sources that the guy running Matzav.com, the Yated's proxy news blog and almost probably the one writing an attack article against the business rival VIN blog and against blogger Harry Maryles under a "Rabbi Gavriel [Riff Raff] Rivlin" pseudonym is none other than the Rabbi Yitzchok Hisiger ostensibly writing an article about his grandfather but in reality it is a self-aggrandizing and defensive verbal smokescreen for Yitzchok Hisiger who has come under fire for his mindless knee-jerk unthinking attacks against enemies of his politically correct Haredism.

After having attacked "Harry Maryles" who runs an open minded blog and VIN that's no less Haredi than anyone at Matzav.com or the Yated, now it is Yitzchok Hisiger who invokes the memory of his own grandfather "Harry Hisiger" who was no less open-minded than Harry Maryles is today.

Yitzi Pitzi Hisiger makes a point in his very loooong article that's spread over SIX pages to "prove" his Rav Yitzchok Hutner Z'L "yichus" who he was named for as he says, but in fact Yitzi Pitzi Hisiger never spent a day learning in Rav Hutner's Chaim Berlin Yeshiva in Brooklyn because his father Yisroel Hisiger who had learned in Chaim Berlin felt it was "too modern" and not for his "frum" son so he sent him to yeshivas he deemed to be "frummer" and hence "safer" than Chaim Berlin Yeshiva, but you wouldn't know that from this selfish article that even "thanks" and invokes pure Chaim Berliners and Hutner disciples and family like "the Novominsker Rebbe" and "Rebbetzin Bruriah David" that is just so pathetic if one considers that they are all being used at this time of great controversy as fig-leafs to cover up for uncalled-for displays of fanaticism, intolerance and sinas chinam by Yitzchok Yitzi Pitzi Hisiger.

What a shame and what a disgrace! But hey, that's the way to sell the Yated to a captive audience.

Tendler-Like Teacher Says He Only Pursued Students After School!

World's Greatest Criminal Mugshots!

If Your Child Gets Raped - Go First To Your Rabbi - די באַסטערדז!

For My Israeli Readers! צפייה ביקורתית של יהדות אורתודוקסית

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Mazel Tov - Rabbi Hershel Schachter!

CLICK ABOVE PHOTO! Rabbi Moshe Feinstein states the very marriage of a gentile woman to a non observant Jew, is equivalent to an open declaration that she will not observe the precepts. This is so, because it is highly unlikely that the gentile member of such a union, will be more committed to Judaism than her remiss Jewish husband (certainly when they are living together prior to their marriage). Unlike mental or tacit negations, explains Rav Feinstein, open declarations do invalidate conversions. When such cases appear before a rabbinical court, its members actually become witnesses to an acceptance declaration that is not sincere. Therefore, it is no longer a tacit insincerity, but rather an obvious one. As such, they are forbidden to sanction the conversion. Regardless of what this Jewish court may declare, the conversion is invalid and the person is not deemed a member of the Jewish nation. In Iggros Moshe, Letters of Moshe (Yoreh De’ah, no. 157), he writes that “According to the Law, it is certain that one who converts for the sake of marriage, does not intend to keep the commandments, and is not a proselyte at all.”

The Tendler Disease in the News - Again!

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Child Molestor is Castrated in Plea Deal!

CLICK ON CUT 'EM OFF TENDLER!

We Are In A Time When The Sheep May No Longer Trust The Shepherds!

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Tendler Country - Ex - High School Principal Gets 8 Years For Molesting Students!